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The New Testament tells us that one day a disciple asked Jesus, “Lord, teach us to pray, as John taught his disciples.” Jesus replied: “When you pray, say …” and then he proceeded to give what is called “The Lord’s Prayer” (Matthew 6:9–13, and Luke 11:2–4):
We see that this prayer was probably intended as a model, which could be used as an outline and expanded in our own words, by the fact that the wording is different in the two gospels in which it occurs – so reciting its exact words is clearly not as important as following its points. The following guide gives examples of how the Lord’s Prayer can be expanded in our own words for regular formal prayer which effectively covers all aspects of our relationship with God. The scriptures given are examples showing the principles covered in each point of the prayer.
OUR FATHER IN HEAVEN
The first section of the prayer outline establishes our relationship with God as our Father and prepares our mindset for an audience with Him.
• Praise God as Creator of Heaven and Earth and Father of our human family (Genesis 1:1; 1 Corinthians 8:6)
• Thank God for the privilege we have of praying to Him in Heaven (Psalm 150:1; John 4:23)
• Thank God for the personal son/daughter relationship we have with Him (Romans 8:14-16; 1John 3:2)
HALLOWED [HONORED] BE YOUR NAME
The second section of the prayer outline offers true respect and praise to God – for everything He is and has done – and reminds us to honor His name.
• Praise for what God is – Creator, Ruler, Sustainer, Love, Righteousness, Mercy and Truth (Psalm 100:3-5; Psalm 145:8-17)
• Praise for all He has done – His compassion, patience, sacrifice and salvation (Psalm 146:1-10; John 3:16)
• Ask God’s help to honor His name, never misuse it, always use it with respect (Exodus 20:7; Psalm 86:12)
YOUR KINGDOM COME, YOUR WILL BE DONE, ON EARTH AS IT IS IN HEAVEN
The third section of the prayer outline focuses on the establishment of God’s Kingdom and Will in our lives and eventually throughout the world.
• Pray for help to accept God’s will and that He grow His Kingdom in our lives and the lives of all believers (Mark 4:30-32; Romans 12:2)
• Pray for God’s help in bringing His truth to many more people, to continually grow His Kingdom (Luke 10:2; Matthew 28:19-20)
• Pray for leaders and those helping others that good may be done wherever possible (Jeremiah 29:7; 1 Timothy 2:1-2)
• Pray for the spiritual needs of God’s people and the support and guidance of His Church (Ephesians 6:18; 2 Thessalonians 3:1)
FORGIVE US OUR SINS AS WE FORGIVE THOSE WHO SIN AGAINST US
The fifth section of the prayer outline shows that we should ask forgiveness for our sins and the sins of others –as well as for help to forgive others.
• Ask forgiveness for our own sins, and give thanks for the sacrifice of Christ and God’s grace (Psalm 51:1-2; 1John 1:9)
• Ask for help in forgiving others fully as God forgives us; to let go of anger and bitterness (Ephesians 4:31-32; Matthew 6:14-15)
• Pray for those that sin against us that God be merciful to them as He is to us (Luke 23:34a; Acts 7:60)
LEAD US NOT INTO TEMPTATION
The sixth section of the prayer outline requests God’s help, for ourselves and for others, to avoid unnecessary trials and overcome things that tempt us to sin.
• Ask for help in overcoming temptations and sins identified in our own lives (Luke 22:40; Hebrews 2:18)
• Ask for help for all those fighting weaknesses, addictions, sins (Hebrews 4:16; 1 Corinthians 10:13)
• Pray that those who have escaped sin will have the strength not to return to it (2 Peter 2:20; Galatians 6:1)
DELIVER US FROM EVIL
The seventh section of the prayer outline asks for protection from physical and spiritual evil, and for all fighting against evil or held in its sway.
• Pray for physical and spiritual protection for all who look to God for help, especially in persecution (2 Samuel 22:3-4; John 17:15-17; )
• Pray for all who are working to suppress evils that are harming people (Hebrews 13:17; Romans 13:3)
[FOR YOURS IS THE KINGDOM, THE POWER AND THE GLORY, FOR EVER. AMEN]
The final words of the Lord’s Prayer appearing in some translations were not in the earliest Bible manuscripts, but they reflect Christian traditions which remind us to:
• End prayer as we began, with praise and thanks (Psalm 9:1-2; 1 Thessalonians 5:16-18)
Scripture says in many places that we are to “pray always” or to pray “without ceasing” (1 Thessalonians 5:17, Ephesians 6:18, etc.). How can we possibly do that? What does that mean? Understanding the answers will make all the difference in the level of our relationship with our heavenly Father.
It does not mean that we must literally have our head bowed, eyes closed, while praying non-stop 24 hours a day! We all would have been fired from our jobs long ago if we lived like that. It means we go through each day with an active awareness of the presence of the Almighty. It means we take time to connect with Him dozens of times a day in quick short prayers.
We surely should connect with our Father first and last thing each day – especially in a formal prayer time on our knees. David and Daniel prayed three times a day in these formal type prayers (Psalm 55:17; Daniel 6:10, 13). In these prayers we praise Him, thank Him, ask for His forgiveness for where we fell short; we intercede for others, and we ask for the help we need as well. But we always praise and thank.
These times of prayer on our knees, I think of as “formal prayer times” and I think they are necessary. It is good for US to be on our knees before our Maker. It is good for US to confess our sins, to ask forgiveness, and then to praise and to intercede. That’s formal prayer time primarily. I recommend you be sure you are giving God this honor. Don’t fall for the teaching that it’s OK to JUST have quickie prayers while we shave or do dishes or drive to work on the freeway. We should have definite formal prayer times on our knees (if our knees and bodies allow for that) first as the foundation. THEN, to those times, we add the concept of “praying without ceasing”.
We’re told that Cornelius, the first Gentile convert, was a devout man who “prayed to God ALWAYS” (Acts 10:2). As a centurion, he had many responsibilities, so how could he possibly pray to God always?
So HOW do we “pray always”?
I believe it means going through the day with a keen awareness of the presence of God in your life. That will be easier to do if we started the day on a foundation of prayer, before we eat, before we go to work. It’s easier to do if you’ve consciously asked Him to help you “turn your heart” back to Him. After that, you’ll be getting nudged by His Spirit many times a day. You’re “hearing His voice” in many different ways, conversations and circumstances. So to me it means that all through the day we’re connecting with Father in dozens of quick short prayers. It’s like touching base with our Maker all through the day. If you’re not doing that already, you’ll be amazed how your life changes once you make a practice of calling on Father all through the day and into the night. He’s a FATHER! He LIKES hearing from His kids.
So think of “praying always” as a way to be walking and talking with God all day long. Always. Be saying silent prayers before and during important meetings. Lift up a brother or sister in Christ to heavenly realms in prayers several times a day, every day. Look up and just quietly ask Father to smooth out your paths for you, if things aren’t going well. Maybe you should have touched base many times before that point already! When feeling anxious, I like to look up and say something like, “There I go again. I don’t want it to be me – but to be YOU. I have no reason to worry or fret since you are with me. I have every reason to claim the victory, to shout the joyful triumphs, even long before I see the final outcome, knowing I walk with the King of the Universe!”
Our spirit should be in lock step with God’s Spirit. It should be like the cloud over the Israelites in their wilderness wanderings – when the Cloud moved, they moved. When it stood still, they stood still. We should be so responsive to God’s spirit moving in us that we are in lock step with HIS will, HIS desire, and HIS purpose. It’s when we let the “noise” of society, too much TV-facebook-smart phone-emails-texting-twitter-games, too many concerns and worries and things that busy us crowd out Father’s voice that it starts to diminish. If we are “in Him”, we will grow in the ability to harmonize His will into our lives, to subjugate our own desires and seek His pleasure in everything we do.
This harmony comes about largely by constantly connecting and checking in throughout the day. And that is also WHY we “pray without ceasing” – to get in harmony with God our Father. To hear His voice. To let Him hear ours. And to walk together in the Spirit.
*Condensed, with permission, from the author’s blog at lightontherock.org
Not all prayer is asking for something, but a great deal of it obviously is. When we do ask, do we pray mainly for our own physical and spiritual needs and concerns? There is no doubt that it is acceptable to pray for these things – we have Christ’s encouragement to do so – but that is only part of the picture we find in the words of Jesus and in the New Testament as a whole.
Jesus certainly commanded us to pray about our own needs. “Give us this day our daily bread” lies at the heart of the Lord’s Prayer (Matthew 6:11), but we should never forget that all the petitions in that guide to prayer are for the needs of others – “us” – as well as our own.
Asking in Acts
If we continue in the New Testament and look at the Book of Acts, we find something very interesting. Acts continually speaks of prayer in the Church, but if we set aside the scriptures that simply tell us that the early church members prayed and we look only at verses telling us what the early believers were praying, in most translations we find only two verses in that book showing people praying for their own situations and twelve verses showing believers praying for the needs and welfare of others. This means that of the recorded prayers in Acts, some 83% are prayers on behalf of others rather than prayers for the individual who was offering the prayer.
If we have not thought about this topic before, the statistic may seem unexpected. Perhaps we would expect the ratio to be about 50/50 – prayer for others just as much as for ourselves. But the 83% prayer for others we find in Acts is a powerful statement of another way of looking at prayer – and the Book of Acts is not alone in taking this view.
Paul and Prayer
When we look at the writings of the apostle Paul, we find the principle corroborated. Paul speaks of prayer some 50 times in his epistles. Apart from non-specific examples, when we look at the nature of the prayers Paul mentions we find only three instances of praying for one’s own needs. Seven times Paul speaks of praying generally; but in some 40 of the 50 instances (80%) where he mentions specific things being prayed about, we find him speaking of praying for others or urging people to do likewise. For example, Paul tells us that he and his fellow workers prayed constantly for the spiritual needs of others:
“Therefore we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ” (2 Thessalonians 1:11-12).
And he urged others to continually do the same:
“And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints. Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should” (Ephesians 6:18-20, etc.).
So the pattern we found in Acts where we are told what people were praying for is repeated in the epistles of Paul where he so frequently tells what we should be praying for. These facts should speak to us. It is not a matter of attempting to establish Christian practice through statistics. It is simply acknowledging that of the prayers recorded and commanded in the New Testament Church, the great majority – somewhere around 80% – are prayers for others.
Applying a Principle
That’s why we can think of this fact as the 80% principle of what we ask for in prayer. It’s an estimated number with no claim to being correct to the third decimal place, but it’s a rounded number with a clear message. The 80% principle does not mean we should not pray for our own needs – and in some circumstances, of course, our own needs may be urgent and take full precedence in our thoughts. But the 80% principle opens a window for us to see how the early Church saw prayer, how Paul encouraged us to pray, and it gives added meaning to Jesus’ words that we pray for “us” in the plural.
We certainly don’t need to feel constrained to structure our prayers to a certain percentage in a certain way, but if we are growing more and more like the One to whom we are praying, the chances are that our prayers will become increasingly full of the needs of others and reflect our concern for them. If our prayers are growing in that direction and we begin to see the needs of others as usually greater than our own needs, we can trust that God will be pleased with our prayers – perhaps 100% pleased.
YOUR CALL: USING THE DIRECT PRIVATE LINE OF PRAYER
By R. Herbert, Tactical Belief Books, 2017
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When we think of prayer, many of our ideas may be more cultural than biblical. For example, different cultures hold their hands in different ways in prayer. But the examples of prayer we find in the Bible rarely speak of how the hands are held –and when they do it is usually to say that the praying person’s hands were outstretched to the heavens rather than in the manner with which most of us are familiar. How we extend our hearts in prayer is clearly more important than how we hold our hands.
In the same way, when we think of prayer we may think of closing our eyes, but this is not necessary or biblical. We can certainly pray with our eyes closed just as well as with them open, but the reverse is also just as true. In some parts of the world, where Christianity is outlawed and punishable by severe penalties, believers routinely pray with their eyes open to avoid unnecessary arrest and punishment.
In fact, praying with open eyes was probably the norm in biblical times. On two occasions when Jesus prayed to the Father, we are told that he looked up to heaven. In the first instance he was giving thanks: “Then Jesus looked up and said, ‘Father, I thank you that you have heard me’” (John 11:41), and in the second he was making a request: “After Jesus said this, he looked toward heaven and prayed: “Father … Glorify your Son, that your Son may glorify you” (John 17:1). Interestingly, the only other time a praying person’s eyes are mentioned in the New Testament is in the story of the repentant tax collector who was so distraught that when he prayed “… He would not even look up to heaven” (Luke 18:13), indicating that looking up to heaven would have been the normal way to pray.
There is a great deal of corroborating evidence to show that prayer in the Bible and in the early Church usually involved praying with open eyes, but acceptable prayer has nothing to do with whether our eyes are open or closed – any more than how we hold our hands. Sometimes we may wish to close our eyes in order to not be distracted by things happening around us, but often we may prefer to keep our eyes open to see that for which we are giving thanks or to feel a closer connection with the One who is “near to all who call on him” (Psalm 145:18).
“Then Jesus said to them, “Suppose you have a friend, and you go to him at midnight and say, ‘Friend, lend me three loaves of bread; a friend of mine on a journey has come to me, and I have no food to offer him.’ And suppose the one inside answers, ‘Don’t bother me. The door is already locked, and my children and I are in bed. I can’t get up and give you anything.’ I tell you, even though he will not get up and give you the bread because of friendship, yet because of your shameless audacity he will surely get up and give you as much as you need” (Luke 11:5-8).
The parable of the Friend in Need (or the Friend at Midnight) appears in the Gospel of Luke immediately after Jesus gives his disciples the “Lord’s Prayer” and is clearly a continuation of his teaching on how to pray. Three cultural aspects help explain the details of the parable. First, in the ancient Near East, ovens were fired and bread was usually baked in the early morning hours before the heat of the day – so by nightfall there might well be no bread left in a home, and people would borrow from their neighbors if more was needed.
Second, and also because of the heat of the days, it was not unusual for people to wait till evening to set out on a journey and to arrive at their destination later in the night. Finally, Near Eastern custom was such that if someone arrived at one’s home after a long journey, it would be regarded as shameful not to offer the person food. This seems to be the situation in which the man in the parable finds himself, so he goes to his friend’s house late at night to request food for his guest.
The obvious lesson in the parable is that of persistence in prayer, something Jesus taught on multiple occasions, and in other parables such as that of the Persistent Widow. But perhaps we may find other lessons in this particular parable as well. For one thing, we see in the action of the friend that he was doing everything he could do himself – going to a friend’s house, even late at night, and asking tirelessly until he received a positive answer.
The Greek word which is translated “boldness” or “persistence” in some translations, regarding how the man continues to ask his friend’s help, is well translated as “shameless audacity” in the NIV – it really does convey an attitude that goes beyond simple persistence to a level which might even seem audacious or rude. This, Jesus tells us, is the kind of persistence we should have in prayer — a confident boldness we also see in the story of the woman of Syrophoenicia who persisted in asking Jesus’ help till he rewarded her for exactly this attitude (Mark 7:25-30, Matthew 15:21-28 and see also Hebrews 4:16).
But we should also remember a final detail of this parable: that it is not based on the friend needing bread for himself, but for someone else. So an additional lesson we can draw from this story is that we can often be the answer to someone else’s need. That is what intercessory prayer is all about, and this small parable reminds us to pray for others not only tirelessly, but also with true boldness.
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