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Prayer as a Means of Alignment with God's Will

Prayer is understood as direct communication with God, an interaction of the soul with the divine, not merely contemplation or meditation [1]. It can take various forms, including oral or mental, spontaneous or structured, and can be expressed as beseeching, pouring out one's soul, crying to heaven, seeking God, or drawing near to Him [1]. The practice of prayer presupposes a belief in God's personal nature, His capacity, and His willingness to engage with humanity [1].

The Bible commands believers to pray, as seen in passages like Isaiah 55:6, Matthew 7:7, and Philippians 4:6 [2]. Prayer is directed to God the Father (Psalm 5:2, Matthew 4:10), to Christ (Luke 23:42, Acts 7:59), and to the Holy Spirit (2 Thessalonians 3:5) [2]. Access to God in prayer is understood to be through Christ (Ephesians 2:18, Hebrews 10:19) and by the Holy Spirit (Ephesians 2:18) [7]. This access is granted by God, is mediated by Christ, and is facilitated by the Holy Spirit [7]. It is obtained through faith and follows reconciliation with God [7].

The efficacy of prayer is a central theme in Scripture, though the Bible does not offer a theoretical explanation for the mystery of how it works [9]. The difficulty in understanding prayer's efficacy often arises from the tension between belief in general laws governing the universe and the belief in human agency [9]. Nevertheless, Scripture consistently portrays God as hearing and answering prayers (Psalm 10:17, 65:2, 99:6, Isaiah 58:9) [2]. For instance, Psalm 90:15 states, "He shall cry unto me, and I will hear him; I am with him in tribulation: I will deliver him, and I will glorify him" [4].

One significant aspect of prayer is its role in aligning the believer with God's will. The Apostle Paul frequently expressed his desire for his plans to align with God's will, as when he prayed in Romans 1:10, "in my prayers at all times, asking that now at last by God’s will I may succeed in coming to you" [3]. This demonstrates a recognition that even apostolic endeavors are subject to divine will and benefit from prayerful submission. Similarly, Paul requested prayers from others for open doors for the word, to speak the mystery of Christ, acknowledging that such opportunities are granted by God [5].

The Lord's Prayer, taught by Jesus to His disciples, serves as a model for prayer that emphasizes alignment with God's will [10]. This prayer, found in Matthew 6:9-13 and Luke 11:2-4, is a succinct expression of faith and a pattern for prayer [12]. It begins with "Pray like this: In contrast to the vain repetition of pagan prayers (6:7-8), “the Lord’s Prayer” is a model of simplicity" [12]. The petitions within the Lord's Prayer, such as "Your kingdom come, Your will be done, on earth as it is in heaven," directly articulate a desire for God's purposes to be realized [10]. This prayer embodies a "whole world of spiritual requirements" in a simple, condensed form [10]. Jesus's teaching of this prayer highlights that God's name should be kept holy, and His will should be sought, contrasting with the self-centered prayers of pagans [12].

Prayer is also described as a means of sanctification. According to 1 Timothy 4:5, "For it is sanctified by the word of God, and prayer" [6]. The New American Standard Bible renders this as "for it is sanctified by means of the word of God and prayer" [8]. This suggests that prayer, in conjunction with God's word, plays a role in setting apart and making holy.

The concept of "union with Christ" is closely related to prayer and alignment with God's will. This union is described as Christ being in believers and believers being in Christ [11]. It includes union with the Father and is maintained by faith, abiding in Christ, His word abiding in believers, feeding on Him, and obeying Him [11]. The Holy Spirit witnesses to this union, and the gift of the Holy Spirit is an evidence of it [11]. This intimate connection with Christ, fostered through prayer, naturally leads to a desire for one's will to conform to His.

John Gill, in his commentary on Psalms 69:13, notes that Christ himself resorted to prayer in difficult circumstances, applying to His divine Father and committing Himself to Him [15]. Gill emphasizes that Christ prayed "in an acceptable time," which was the time of His sufferings and death, a period when God's good will and pleasure were evident [15]. This illustrates Christ's own alignment with the Father's will through prayer, even in the face of immense suffering.

The practice of prayer is not merely an individual act but also has a communal dimension. John Gill, commenting on Romans 15:5, highlights the importance of a "cordial and sincere affection for one another" for worshipping God with one consent [16]. This unity of mind and mouth in prayer and praise is necessary for glorifying God [16]. Paul's prayers for the Thessalonians, echoing Jesus' blessing in John 14:27, demonstrate a concern for the peace and harmony of the Christian community, which was often challenged by internal and external factors [13, 14].

Prayer is to be offered "always with all prayer and supplication in the spirit" [17]. This implies a continuous and comprehensive approach to prayer, encompassing various forms and branches, such as deprecation of evils, petitions for good things, and thanksgiving [17]. This constant engagement in prayer stands in contrast to those who pray infrequently or only in times of distress, suggesting that prayer should be a regular and integral part of a believer's life, especially in times of difficulty [17].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Prayer — Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold inter”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer — Commanded -- Isa 55:6; Mt 7:7; Php 4:6. To be offered To God. -- Ps 5:2; Mt 4:10. To Christ. -- Lu 23:42; Ac 7:59. To the Holy Spirit. -- 2Th 3:5. Through Christ. -- Eph 2:18; Heb 10:19. God hears -- Ps 10:17; 65:2. God answers -- Ps 99:6; Isa 58:9. Is described as Bowing the knees. -- Eph 3:14. Looking up. -- Ps 5:3. Lifting up the soul. -- Ps 25:1. Lifting up the heart. -- La 3:41. Pouring out the heart. -- Ps 62:8. Pouring out the soul. -- 1Sa 1:15. Calling upon the name of the Lord. -- Ge 12:8; Ps 116:4; Ac 22:16. Crying to God. -- Ps 27:7; 34:6. Drawing”
  3. Romans “Romans 1:10 (BSB) — in my prayers at all times, asking that now at last by God’s will I may succeed in coming to you.”
  4. Psalms “Clamabit ad me, et ego exaudiam eum ; cum ipso sum in tribulatione : eripiam eum, et glorificabo eum. -- Psalms 90:15”
  5. Colossians “praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; -- Colossians 4:3”
  6. I Timothy “I Timothy 4:5 (Webster) — For it is sanctified by the word of God, and prayer.”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Access to God — Is of God -- Ps 65:4. Is by Christ -- Joh 10:7, 9; 14:6; Ro 5:2; Eph 2:13; 3:12; Heb 7:9, 25; 10:19; 1Pe 3:18. Is by the Holy Spirit -- Eph 2:18. Obtained through faith -- Ac 14:27; Ro 5:2; Eph 3:12; Heb 11:6. Follows upon reconciliation to God -- Col 1:21,22. In Prayer -- See Prayer. De 4:7; Mt 6:6; 1Pe 1:17. In his temple -- Ps 15:1; 27:4; 43:3; 65:4. To obtain mercy and grace -- Heb 4:16. A privilege of saints -- De 4:7; Ps 15:1; 23:6; 24:3,4. Saints have, with confidence -- Eph 3:12; Heb 4:16; 10:19,20. Vouchsafed to repenting sinners -- See Repen”
  8. 1 Timothy “1 Timothy 4:5 (NASB) — for it is sanctified by means of the word of God and prayer.”
  9. Smith's Bible Dictionary “Smith's Bible Dictionary: Prayer — The object of this article will be to touch briefly on-- + The doctrine of Scripture as to the nature and efficacy of prayer; + Its directions as to time, place and manner of prayer; + Its types and examples of prayer. + Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need ”
  10. Smith's Bible Dictionary “Smith's Bible Dictionary: Lords Prayer — the prayer which Jesus taught his disciples. (Matthew 6:9-13; Luke 11:2-4) "In this prayer our Lord shows his disciples how an infinite variety of wants and requests can be compressed into a few humble petitions. It embodies every possible desire of a praying heart, a whole world of spiritual requirements; yet all in the most simple, condensed and humble form, resembling, in this respect, a pearl on which the light of heaven plays."--Lange. "This prayer contains four great general sentiments, which constitute the very soul of religion,--sentiments which”
  11. Torrey's Topical Textbook “Torrey's Topical Textbook: Union With Christ — As Head of the Church -- Eph 1:22,23; 4:15,16; Col 1:18. Christ prayed that all saints might have -- Joh 17:21,23. Described as Christ being in us. -- Eph 3:17; Col 1:27. Our being in Christ. -- 2Co 12:2; 1Jo 5:20. Includes union with the Father -- Joh 17:21; 1Jo 2:24. Is of God -- 1Co 1:30. Maintained by Faith. -- Ga 2:20; Eph 3:17. Abiding in him. -- Joh 15:4,7. His word abiding in us. -- Joh 15:7; 1Jo 2:24; 2Jo 1:9. Feeding on him. -- Joh 6:56. Obeying him. -- 1Jo 3:24. The Holy Spirit witnesses -- 1Jo 3:24. The gift of the Holy Spirit is an ev”
  12. Matthew (Protestant academic) “Tyndale House on Matthew 6:9: 6:9-13 The Lord’s Prayer is similar in form to a common Jewish prayer (the qaddish). Jesus gave this prayer to his followers as a succinct expression of their new faith. 6:9 Pray like this: In contrast to the vain repetition of pagan prayers (6:7-8), “the Lord’s Prayer” is a model of simplicity. • Jews rarely addressed God as Father, but Jesus did so in every prayer but one (Mark 15:34). • may your name be kept holy: God’s name is profaned by the sin of his people (Isa 29:22-24; Jer 34:15-16; Ezek 39:7; Amos 2:7).”
  13. 2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:16: 3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).”
  14. 2 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 2 Thessalonians 3:16: Lord of peace--Jesus Christ. The same title is given to Him as to the Father, "the GOD of peace" (Rom 15:33; Rom 16:20; Co2 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Rom 14:17). always--unbroken, not changing with outward circumstances. by all means--Greek, "in every way." Most of the oldest manuscript”
  15. Psalms (Baptist/Reformed) “John Gill on Psalms 69:13: But as for me, my prayer is unto thee, O Lord,.... Christ betook himself to prayer in these circumstances, and not to railing and reviling again: he applied to his divine Father, and committed himself to him that judgeth righteously, and prayed both for himself and for his enemies too: and this he did in an acceptable time; or "a time of good will" (c); which was the time of his sufferings and death; so called, because the good will and pleasure of God was seen therein; in not sparing his Son, his own and only begotten Son, his beloved Son, and delivering him up to”
  16. Romans (Baptist/Reformed) “John Gill on Romans 15:5: That ye may with one mind and one mouth;.... This is the end for which the above request is made, and shows, that a cordial and sincere affection for one another is necessary to the worshipping of God with one consent, to a joining together in acts of religious service, both in praying to God, and in praising of him, which latter seems here chiefly designed; for how should there be an agreement of heart and voice, of mind and mouth, in praising God, unless there is a singleness of heart, and oneness of affection? This is necessary in order to glorify God, even the F”
  17. Ephesians (Baptist/Reformed) “John Gill on Ephesians 6:18: Praying always with all prayer and supplication in the spirit,.... The last weapon is prayer, and takes in all sorts of prayer, mental and vocal, public and private; and every branch of it, as deprecation of evils, petitions for good things, and thanksgiving for mercies: and which should be used always: this stands opposed to such who pray not at all, or who have prayed, but have left it off; or who pray only in distress, and it suggests, that a man should pray as often as he has an opportunity; and particularly, that he should make use of it in times of darkness, ”
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