1 Then Job replied to the Lord :
2 "I know that you can do all things; no plan of yours can be thwarted.
3 You asked, 'Who is this that obscures my counsel without knowledge?' Surely I spoke of things I did not understand, things too wonderful for me to know.
4 "You said, 'Listen now, and I will speak; I will question you, and you shall answer me.'
5 My ears had heard of you but now my eyes have seen you.
6 Therefore I despise myself and repent in dust and ashes."
Our text brings us to the climax of the book of Job. Last week, the denouement began in chapter 38, with the ominous voice of God speaking to Job out of the whirlwind: "Who is this that darkens counsel by words without knowledge? Gird up your loins like a man, I will question you, and you shall declare to me" (Job 38:2-3). Then, for two chapters, God thunders at Job, hammering away at his ignorance, his insignificance, his mere creatureliness. The sum of it is, "Shall a faultfinder contend with the Almighty? Anyone who argues with God must respond" (Job 40:2).
Job responds first by simply admitting his speechlessness. "See, I am of small account; what shall I answer you? I lay my hand on my mouth. I have spoken once, and I will not answer; twice, but will proceed no further" (Job 40:4-5).…
Job has challenged God’s justice repeatedly, declaring that if he only had his day in court, he could prove his innocence to God. Job calls on God to respond, confident in his case against the way that God has been running the world. God is about to show up, as Job has requested repeatedly, but things are going to go rather differently than Job expects.
God certainly has a sense of humor. In 9:16–17 Job declared poetically, “Even if I summoned him and he responded, . . . he would crush me with a storm.” Then in the final flowery speech of Elihu, the young speaker describes the power of God by connecting God to the lightning, wind, clouds, and rain of a storm (37:1–24). So it is rather ironic that when God does appear, he comes blasting down out of a storm, demanding, “Who is this that dark…
1 Then Job replied to the Lord :
2 "I know that you can do all things; no plan of yours can be thwarted.
3 You asked, 'Who is this that obscures my counsel without knowledge?' Surely I spoke of things I did not understand, things too wonderful for me to know.
4 "You said, 'Listen now, and I will speak; I will question you, and you shall answer me.'
5 My ears had heard of you but now my eyes have seen you.
6 Therefore I despise myself and repent in dust and ashes."
Job can do nothing but confess his unworthiness and lack of understanding. But Job’s last words (42:6) are anything but clear. Job may be saying any of the following, and choosing one over the other depends on how one understands God’s speeches and Job’s reaction:
1. I despise myself and repent (sitting) on dust and ashes—an act of humbleness (so NIV);
2. I take back/retract myself (my words) and repent on dust and ashes;
3. I now reject and forswear dust and ashes—Job now rejects his symbols of mourning;
4. I retract my words and have changed my mind about dust and ashes—Job has changed his mind now about the human condition;
5. I retract my words and am comforted about dust and ashes—Job is at peace with the human condition;
6. I recant and relent being but dust and ashes—being hu…
Big Idea: Job realizes that Yahweh’s ways are more wonderful than he has known before, and he comes to enjoy Yahweh’s renewed blessings on his life.
Understanding the Text
After Yahweh speaks to Job in chapters 38 and 39, Job replies tentatively to him in 40:3–5. Yahweh’s second round of questions, in 40:6–41:34, with his detailed descriptions of Behemoth and Leviathan, then evokes a more definitive response from Job in 42:1–6. In his second reply, Job acknowledges that he has come to a more accurate understanding of who Yahweh is and also of who he himself is as a finite mortal living under Yahweh’s authority.
In the epilogue (42:7–17), Yahweh brings resolution to Job’s situation. Yahweh affirms Job’s innocence against the charges of the friends, instructs the friends to ask Job to pray for …
The question of undeserved suffering has plagued humanity for as long as we have written records, as is demonstrated by several ancient Mesopotamian literary compositions going back to Sumerian times. Today too we wonder why bad things happen to good people. The book of Job raises this issue in the person of Job, a pious and blameless man who suffers unspeakable tragedies. However, the question of why Job suffers leads to an even more important question: Where can wisdom be found?
The genre of the book is a debate, the topic being the nature and source of wisdom. The various parts of the book contribute to this debate, beginning with the prose prologue (1:1 2:13) that introduces Job as a perfect wise man (1:1, 8–10). God presents Job as an example of a godly and wise man to “the Satan” (or “the accuser,” best understood as one of God’s angels, not the devil). No matter his exact identify, the accuser does not question Job’s character, but he does challenge his motivation. He believes that Job is righteous because God rewards him. God accepts the challenge and allows the accuser to harm his possessions and family, followed by a second round of suffering where the accuser afflicts by taking away his health. Job, however, persists in his proper attitude toward God. At the end of the prologue, we also hear of Job’s three friends, who move in to offer sympathy and support. They sit with him for seven days in silence.
Job is the first to break the silence, and what he says unsettles his friends. He complains about his present condition, cursing the day of his birth (Job 3). Job’s complaint triggers a debate about the cause of Job’s suffering as well as the best prescription to solve his problem (Job 4–31).
The three friends keep repeating the same argument. Job suffers because he is a sinner. They represent a traditional retribution theology, which states that if you sin, you suffer; therefore, if you suffer, then you must have sinned. The solution is obvious. Job needs to repent (4:7–11; 11:13–20). For his part, Job knows that he has not sinned in such a way to deserve to suffer as he is. But this creates a theological problem for him, since he too believes in the same theology of retribution held by the three friends. Thus, in his mind, God is unjust (9:21–24). Accordingly, his solution is to find God and present his case before him (23:2–7).
Although the subject of their debate is Job’s suffering, the heart of it concerns wisdom. Who is wise? Who has the correct insight into Job’s suffering? Both Job and the friends set themselves up as sources of wisdom and ridicule the wisdom of the other (11:12; 12:1–3, 12; 13:12; 15:1–13). The question “Who is wise?” dominates the book.
After their debate, a new character surprisingly emerges from the background. Elihu has observed the debate silently, but now he feels compelled to speak (Job 32–37). He is young and thus has deferred to the wisdom of the elderly, but he has been sorely disappointed. Now he realizes that wisdom is not always a matter of age, but comes from “the spirit in a person” (32:8). The reader expects a new argument from this brash young man, but instead Job is treated to another blast of the retribution theology of the three friends: Job suffers because he is a sinner (34:11, 25–27, 37).
Elihu represents another type of person who claims wisdom. Rather than age, he believes the spirit in a person gives wisdom. However, he comes up with the same old descriptions and solutions. This viewpoint is critiqued by silence; he is ignored. No one responds to his unpersuasive opinion.
At the end of chapter 31, Job had expressed his wish for an audience with God. Now he gets his wish. God appears in a whirlwind, an indication of his displeasure, and challenges Job’s purported wisdom: “Who is this that obscures my plans with words without knowledge?” (38:2). God then bombards Job with a series of questions that he cannot possibly answer, since he is not God. God also describes how he is the one who distributes and withholds power and wisdom to his creatures.
He never addresses the reasons for Job’s suffering or the question of suffering in general. That is not the main purpose of the book. He asserts his wisdom, thus answering the question of the book: “Who is wise?” Only God is wise. What is the proper response to God’s wisdom and power? Repentance and submission, and thus Job responds two times (40:3–5; 42:1–6).
The epilogue raises a number of interesting questions for the interpreter. After Job repents, God restores his health and prosperity beyond what he had enjoyed at the beginning of the book. Does this not concede to the argument of the three friends and Elihu? All along they have been urging him to repent and be restored. However, such an interpretation misses a key point. Job has not repented of any sin that had led to his suffering in the first place. No, he has passed that test. However, as time wore on, he had grown impatient with God. He never takes the counsel of his wife to “curse God and die” (2:9), but he does question God’s justice without ever breaking relationship.
A second issue concerns God’s statement that Job has “spoken the truth about me” (42:8). Did God not just spend two chapters criticizing him? The best way to understand this comment is to understand it as God’s affirmation not of every word that Job has spoken about him, but rather of how Job has responded to God in the end. After all, he had never abandoned God, even in his darkest hour.
The act of repudiating sin and returning to God. Implicit in this is sorrow over the evil that one has committed and a complete turnabout in one’s spiritual direction: turning from idols—anything that wrests away the affection that we owe God—to God (1 Sam. 7:3; 2 Chron. 7:14; Isa. 55:6; 1 Thess. 1:9; James 4:8 10).
A distinction needs to be made between the various occurrences of the words “pray” and “prayer” in most translations of the Bible and the modern connotation of the same words. In the OT, the main Hebrew words translated as “to pray” and “prayer” (palal and tepillah) refer to the act of bringing a petition or request before God. They do not normally, if ever, refer to the other elements that we today think of as being included in the act of praying, such as praise or thanksgiving. The same is the case in the NT, where the main Greek words translated “to pray” and “prayer” (proseuchomai and proseuchē) also specifically denote making a petition or request to God. But other words and constructions in both Testaments are also translated “to pray” and “prayer,” and this article will deal with the larger concept, including praise, thanksgiving, petition, and confession, as opposed to the narrower meaning of the particular Hebrew and Greek terms (see also Praise; Thanksgiving; Worship).
Old Testament
In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.
Many of the prayers in the OT are explicitly set in a covenantal context. God owes nothing to his creatures, but God has sworn to be faithful to those with whom he has entered into covenant. Thus, many OT prayers specifically appeal to the covenant as a motivation for both those praying and God’s answering (1 Kings 8:23–25; Neh. 1:5–11; 9:32; Pss. 25:10–11; 44:17–26; 74:20; 89:39–49). In postexilic books such as Ezra, Nehemiah, and Daniel, an important feature in the recorded prayers is the use of prior Scripture, praying God’s words (many times covenantal) back to him (in the NT, see Acts 4:24–30). Also, the closeness engendered by the covenant relationship between God and his people was unique in the ancient Near Eastern context. So Moses can marvel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deut. 4:7).
Prayer must be made from a heart that is right toward God. There is no guarantee that God will hear every prayer (Ps. 66:18; Prov. 1:28; Isa. 1:15; 59:2). For the most part, the “rightness” that God requires in prayer is “a broken and contrite heart” (Ps. 51:17; cf. Isa. 66:2).
Although several passages talk about prayer in the context of sacrifice (e.g., Gen. 13:4), there is surprisingly little emphasis on prayer in the legal texts about sacrifice in the Pentateuch, no prescriptions for the kinds of prayer or the words that are to be said in connection with the sacrifices. Interestingly, however, in later, perhaps postexilic contexts, where there is no temple and therefore no sacrifice, we find texts such as Ps. 141:2, where the petitioner asks God to accept prayer as if it were an offering of incense and the evening sacrifice (cf. Prov. 15:8; in the NT, see Rev. 5:8).
A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.
There is a striking honesty, some would even say brashness, evident in many OT prayers. Jeremiah laments that God has deceived both the people (Jer. 4:10) and Jeremiah himself (20:7) and complains about God’s justice (12:1–4). Job stands, as it were, in God’s face and demands that the Almighty answer his questions (Job 31:35–37). The psalmist accuses God of having broken his covenant promises (Ps. 89:39). While it is true that God does, to some extent, rebuke Jeremiah and Job (Jer. 12:5; Job 38–42), he does not ignore them or cast them aside. This would seem, ultimately, to encourage such honesty and boldness on the part of those who pray.
Literarily, accounts of prayers in narratives serve to provide characterizations of the ones praying. The recorded prayers of people such as Abraham, Moses, Hannah, Ezra, and Nehemiah demonstrate their true piety and humility before God. By contrast, the prayer of Jonah recorded in Jon. 2, in its narrative context, betrays a certain hypocrisy on the part of the reluctant prophet.
New Testament
The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.
Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Although recent scholarship has demonstrated that “Abba” is not the equivalent of our “daddy,” it expresses a certain intimacy that goes beyond what was prevalent at the time, but retains an element of reverence as well. God is not just “Father,” but “our Father in heaven” (Matt. 6:9). Even Jesus addresses God as “Holy Father” (John 17:11), “Righteous Father” (John 17:25), and “Father, Lord of heaven and earth” (Matt. 11:25). And Paul, as mentioned earlier, uses a buffer zone, rarely in his epistles using the word “Father” by itself, but instead referring to “God our Father” (e.g., Rom. 1:7) and frequently using the phrase “the God and Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; cf. Eph. 1:17; Col. 1:3). God is our Father, but still he is a Father before whom one reverently kneels (Eph. 3:14).
Prayer to God is now to be made in the name of Jesus (Matt. 18:19–20; John 14:13; 15:16; 16:23–26). While there is some debate as to the exact nuance of this idea, it seems clear that, at the very least, prayers in Jesus’ name need to be ones that Jesus would affirm and are in accordance with his holy character and expressed will. It is, in essence, saying to God that the prayer being offered is one that Jesus would approve.
Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. The instances of this in the NT are rare, however, and generally either exclamatory or rhetorical (Acts 7:59; 1 Cor. 16:22; Rev. 22:20). The norm would still seem to be that prayer is to be made to the Father, through Jesus’ name.
Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).
The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).
Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).
Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).
A distinction needs to be made between the various occurrences of the words “pray” and “prayer” in most translations of the Bible and the modern connotation of the same words. In the OT, the main Hebrew words translated as “to pray” and “prayer” (palal and tepillah) refer to the act of bringing a petition or request before God. They do not normally, if ever, refer to the other elements that we today think of as being included in the act of praying, such as praise or thanksgiving. The same is the case in the NT, where the main Greek words translated “to pray” and “prayer” (proseuchomai and proseuchē) also specifically denote making a petition or request to God. But other words and constructions in both Testaments are also translated “to pray” and “prayer,” and this article will deal with the larger concept, including praise, thanksgiving, petition, and confession, as opposed to the narrower meaning of the particular Hebrew and Greek terms (see also Praise; Thanksgiving; Worship).
Old Testament
In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.
Many of the prayers in the OT are explicitly set in a covenantal context. God owes nothing to his creatures, but God has sworn to be faithful to those with whom he has entered into covenant. Thus, many OT prayers specifically appeal to the covenant as a motivation for both those praying and God’s answering (1 Kings 8:23–25; Neh. 1:5–11; 9:32; Pss. 25:10–11; 44:17–26; 74:20; 89:39–49). In postexilic books such as Ezra, Nehemiah, and Daniel, an important feature in the recorded prayers is the use of prior Scripture, praying God’s words (many times covenantal) back to him (in the NT, see Acts 4:24–30). Also, the closeness engendered by the covenant relationship between God and his people was unique in the ancient Near Eastern context. So Moses can marvel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deut. 4:7).
Prayer must be made from a heart that is right toward God. There is no guarantee that God will hear every prayer (Ps. 66:18; Prov. 1:28; Isa. 1:15; 59:2). For the most part, the “rightness” that God requires in prayer is “a broken and contrite heart” (Ps. 51:17; cf. Isa. 66:2).
Although several passages talk about prayer in the context of sacrifice (e.g., Gen. 13:4), there is surprisingly little emphasis on prayer in the legal texts about sacrifice in the Pentateuch, no prescriptions for the kinds of prayer or the words that are to be said in connection with the sacrifices. Interestingly, however, in later, perhaps postexilic contexts, where there is no temple and therefore no sacrifice, we find texts such as Ps. 141:2, where the petitioner asks God to accept prayer as if it were an offering of incense and the evening sacrifice (cf. Prov. 15:8; in the NT, see Rev. 5:8).
A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.
There is a striking honesty, some would even say brashness, evident in many OT prayers. Jeremiah laments that God has deceived both the people (Jer. 4:10) and Jeremiah himself (20:7) and complains about God’s justice (12:1–4). Job stands, as it were, in God’s face and demands that the Almighty answer his questions (Job 31:35–37). The psalmist accuses God of having broken his covenant promises (Ps. 89:39). While it is true that God does, to some extent, rebuke Jeremiah and Job (Jer. 12:5; Job 38–42), he does not ignore them or cast them aside. This would seem, ultimately, to encourage such honesty and boldness on the part of those who pray.
Literarily, accounts of prayers in narratives serve to provide characterizations of the ones praying. The recorded prayers of people such as Abraham, Moses, Hannah, Ezra, and Nehemiah demonstrate their true piety and humility before God. By contrast, the prayer of Jonah recorded in Jon. 2, in its narrative context, betrays a certain hypocrisy on the part of the reluctant prophet.
New Testament
The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.
Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Although recent scholarship has demonstrated that “Abba” is not the equivalent of our “daddy,” it expresses a certain intimacy that goes beyond what was prevalent at the time, but retains an element of reverence as well. God is not just “Father,” but “our Father in heaven” (Matt. 6:9). Even Jesus addresses God as “Holy Father” (John 17:11), “Righteous Father” (John 17:25), and “Father, Lord of heaven and earth” (Matt. 11:25). And Paul, as mentioned earlier, uses a buffer zone, rarely in his epistles using the word “Father” by itself, but instead referring to “God our Father” (e.g., Rom. 1:7) and frequently using the phrase “the God and Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; cf. Eph. 1:17; Col. 1:3). God is our Father, but still he is a Father before whom one reverently kneels (Eph. 3:14).
Prayer to God is now to be made in the name of Jesus (Matt. 18:19–20; John 14:13; 15:16; 16:23–26). While there is some debate as to the exact nuance of this idea, it seems clear that, at the very least, prayers in Jesus’ name need to be ones that Jesus would affirm and are in accordance with his holy character and expressed will. It is, in essence, saying to God that the prayer being offered is one that Jesus would approve.
Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. The instances of this in the NT are rare, however, and generally either exclamatory or rhetorical (Acts 7:59; 1 Cor. 16:22; Rev. 22:20). The norm would still seem to be that prayer is to be made to the Father, through Jesus’ name.
Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).
The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).
Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).
Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).
A distinction needs to be made between the various occurrences of the words “pray” and “prayer” in most translations of the Bible and the modern connotation of the same words. In the OT, the main Hebrew words translated as “to pray” and “prayer” (palal and tepillah) refer to the act of bringing a petition or request before God. They do not normally, if ever, refer to the other elements that we today think of as being included in the act of praying, such as praise or thanksgiving. The same is the case in the NT, where the main Greek words translated “to pray” and “prayer” (proseuchomai and proseuchē) also specifically denote making a petition or request to God. But other words and constructions in both Testaments are also translated “to pray” and “prayer,” and this article will deal with the larger concept, including praise, thanksgiving, petition, and confession, as opposed to the narrower meaning of the particular Hebrew and Greek terms (see also Praise; Thanksgiving; Worship).
Old Testament
In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.
Many of the prayers in the OT are explicitly set in a covenantal context. God owes nothing to his creatures, but God has sworn to be faithful to those with whom he has entered into covenant. Thus, many OT prayers specifically appeal to the covenant as a motivation for both those praying and God’s answering (1 Kings 8:23–25; Neh. 1:5–11; 9:32; Pss. 25:10–11; 44:17–26; 74:20; 89:39–49). In postexilic books such as Ezra, Nehemiah, and Daniel, an important feature in the recorded prayers is the use of prior Scripture, praying God’s words (many times covenantal) back to him (in the NT, see Acts 4:24–30). Also, the closeness engendered by the covenant relationship between God and his people was unique in the ancient Near Eastern context. So Moses can marvel, “What other nation is so great as to have their gods near them the way the Lord our God is near us whenever we pray to him?” (Deut. 4:7).
Prayer must be made from a heart that is right toward God. There is no guarantee that God will hear every prayer (Ps. 66:18; Prov. 1:28; Isa. 1:15; 59:2). For the most part, the “rightness” that God requires in prayer is “a broken and contrite heart” (Ps. 51:17; cf. Isa. 66:2).
Although several passages talk about prayer in the context of sacrifice (e.g., Gen. 13:4), there is surprisingly little emphasis on prayer in the legal texts about sacrifice in the Pentateuch, no prescriptions for the kinds of prayer or the words that are to be said in connection with the sacrifices. Interestingly, however, in later, perhaps postexilic contexts, where there is no temple and therefore no sacrifice, we find texts such as Ps. 141:2, where the petitioner asks God to accept prayer as if it were an offering of incense and the evening sacrifice (cf. Prov. 15:8; in the NT, see Rev. 5:8).
A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.
There is a striking honesty, some would even say brashness, evident in many OT prayers. Jeremiah laments that God has deceived both the people (Jer. 4:10) and Jeremiah himself (20:7) and complains about God’s justice (12:1–4). Job stands, as it were, in God’s face and demands that the Almighty answer his questions (Job 31:35–37). The psalmist accuses God of having broken his covenant promises (Ps. 89:39). While it is true that God does, to some extent, rebuke Jeremiah and Job (Jer. 12:5; Job 38–42), he does not ignore them or cast them aside. This would seem, ultimately, to encourage such honesty and boldness on the part of those who pray.
Literarily, accounts of prayers in narratives serve to provide characterizations of the ones praying. The recorded prayers of people such as Abraham, Moses, Hannah, Ezra, and Nehemiah demonstrate their true piety and humility before God. By contrast, the prayer of Jonah recorded in Jon. 2, in its narrative context, betrays a certain hypocrisy on the part of the reluctant prophet.
New Testament
The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.
Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Although recent scholarship has demonstrated that “Abba” is not the equivalent of our “daddy,” it expresses a certain intimacy that goes beyond what was prevalent at the time, but retains an element of reverence as well. God is not just “Father,” but “our Father in heaven” (Matt. 6:9). Even Jesus addresses God as “Holy Father” (John 17:11), “Righteous Father” (John 17:25), and “Father, Lord of heaven and earth” (Matt. 11:25). And Paul, as mentioned earlier, uses a buffer zone, rarely in his epistles using the word “Father” by itself, but instead referring to “God our Father” (e.g., Rom. 1:7) and frequently using the phrase “the God and Father of our Lord Jesus Christ” (Rom. 15:6; 2 Cor. 1:3; 11:31; Eph. 1:3; cf. Eph. 1:17; Col. 1:3). God is our Father, but still he is a Father before whom one reverently kneels (Eph. 3:14).
Prayer to God is now to be made in the name of Jesus (Matt. 18:19–20; John 14:13; 15:16; 16:23–26). While there is some debate as to the exact nuance of this idea, it seems clear that, at the very least, prayers in Jesus’ name need to be ones that Jesus would affirm and are in accordance with his holy character and expressed will. It is, in essence, saying to God that the prayer being offered is one that Jesus would approve.
Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. The instances of this in the NT are rare, however, and generally either exclamatory or rhetorical (Acts 7:59; 1 Cor. 16:22; Rev. 22:20). The norm would still seem to be that prayer is to be made to the Father, through Jesus’ name.
Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).
The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).
Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).
Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).
