How to Not Waste Your Prayers

Introduction

The topic of prayer is an important subject, worthy of considerable attention. Much of us think we know enough about prayer, and that we know how it is to be done. Yet, many of us pray and receive not the answers that we wish upon offering the prayer. Fundamentally, there’s something wrong with such a thing. There is something terribly wrong with praying and not getting what you ask for.

Now, the prosperity preachers have already and rightfully understood this. Yet, their confession is filled with such heresy that it can hardly be suitable for a proper understanding of the doctrine of prayer. Nevertheless, one thing is correct—they have concluded that it is indecent and unbiblical to pray for something that you don’t get.

The crime in their doctrine, however, is the sense of false hope granted to the prosperity believer. For, though they may not know it, they are in the same condition of the one who prays with no hope of receiving what they pray for. This leads to another despair within the matter of praying.

There are some who pray with no expectation of receiving what they ask for. In this case, the individual is worth than the pagan, because at least the pagan anticipates some response from their god, though that response must be appropriately earned. The issue is that of expectation.

Therefore, there are two dilemmas of two separate natures within the practice of praying:

Many people pray and don’t get what they ask for.

Many people pray for things they never expect to get.

Many will conclude that I am unreasonable in the two dilemmas previously proposed. However, perhaps, we should consider the words of our Savior.

John 14:12–14 CSB

12 “Truly I tell you, the one who believes in me will also do the works that I do. And he will do even greater works than these, because I am going to the Father. 13 Whatever you ask in my name, I will do it so that the Father may be glorified in the Son. 14 If you ask me anything in my name, I will do it.

What an assurance given to us by our Lord and Savior. There are a few things we must understand about this promise. For, we are sure that Jesus can’t lie. Therefore, if we are not living in this promise, we are missing some element of understanding that makes this assurance applicable to our prayers.

First, we should understand what it means to pray in the name of Jesus. ανομα means the reputation and character of a rationale being. Therefore there are two things our prayers must relate to:

The reputation of Jesus.

The character of Jesus.

Already, we have two simple things that will grant us a higher probability of our prayers being answered. However, we will press further into this explanation.

Many debate on whether this promise should be reserved for those special and original apostles who are supposed to have received a peculiar promise from Jesus that is not granted to others. I once believed this. Yet, it would seem so unjust for Jesus to grant such privileges to some and not the others. Furthermore, if we were to argue that this is given to some for the establishment of the church, how might we argue the justification of those who are expected to continue the very church that was started without such promises?

I contend that the very promise is applicable to all. For, it is not the peculiarity of the apostles that is of true importance. Rather, it is the peculiarity of the one in whom they may be found following that is most important. So then, if we place ourselves into the hands of the peculiar master, we too, may inherit such promises. One scholar confirms this point: One cannot pray in the name of Jesus without being a follower of Jesus. That is, our authority comes through our following.

(1) Ask for in my name (14:13, 14; 15:16; 16:23, 24, 26) This phrase, always related to a prayer context, is generally translated literally, perhaps due to the influence of Christian prayer practice. Gdsp, one of the few to attempt a dynamic equivalent, uses “as my followers,” which suits the context in each instance. It is based upon the argument that in my name is equivalent to “because of your relation to me” or “because you are mine.” The meaning “on my authority” would also be satisfactory in each of these contexts.

Barclay Moon Newman and Eugene Albert Nida, A Handbook on the Gospel of John, UBS Handbook Series (New York: United Bible Societies, 1993), 462–463.

It is extremely important to recognize the importance of verse 12 in this sequence of additional verses. Effectively, Jesus states that the disciples would do greater works than He. How is this? It is because, through their prayers, Jesus grants them the things that ultimately allows Him to work through them in a way that produces greater than what He did while in the flesh.

We need to seriously ask ourselves whether our prayers, if they are granted, provides the following:

Jesus an opportunity to work through us.

Us the opportunity the do greater than what Jesus did.

Glory to the Father.

The Nature of Kingdom Praying

In the introduction alone, we have covered a share a principles that can guide our prayers for a lifetime. Yet, I wish to press even further into the Jesus’ doctrine of prayer. For, elsewhere, He makes a clear distinction on the culture of prayer that was prevalent during the time, that I am afraid is still prevalent today.

In Luke’s gospel, Jesus was afar praying and upon being heard, was asked by His disciples for a lesson in prayer. For, John had done the same with his disciples. We must consider the unusualness of this request from twelve Jewish men who, undoubtedly, learned how to pray as children. The request was not on the basis of their inexperience. Rather, it was on the basis of their ignorance.

There’s one thing that John the Baptist and Jesus would have had in common— kingdom. These men prayed with the kingdom in mind. Therefore, the request was on how to pray correctly—as the Father desired.

Jesus’s response was not to pray “this” prayer. Rather, He instructed them to pray “like this...”. Therefore, we should understand that the prayer offered in this model is an example of prayer and not a prayer to be repeated. Thusly, we should recognize these five components of the Jesus’ model prayer and implement them in our own prayers:

Relationship

Kingdom

Providence

Forgiveness

Protection

When we fail to pray with these five elements, we are resorting to barbarism, which will guarantee an unanswered prayer.

Barbaric Prayers That Are Sure To Be Unanswered

Jesus begins his lesson by telling the disciples how not to pray. Jesus compares the praying method of His followers to the prayers of the most prominent groups of the time: Jews and Gentiles. The following principles can be made:

Jews: Hypocrites

A Greek-English Lexicon ὑποκρῐτής

one who plays a part on the stage, actor, Ar.V.1279, Pl.R.373b, Chrm.162d, Smp.194b, X.Mem.2.2.9, etc.

2. of an orator, ποικίλος ὑ. καὶ περιττός (of Dem.) Phld.Rh.1.197 S.; one who delivers, recites, declaimer, ἐπῶν Tim.Lex. s.v. ῥαφῳδοί; rhapsodist, D.S.14.109, 15.7; this sense or sense II. 1 is possible in PCair.Zen.4.44 (iii B.C.).

3. metaph., pretender, dissembler, hypocrite, LXXJb.34.30, 36.13, Ev.Matt.23.13, al.

Gentiles: Babbler

CSB Study Bible: Notes Chapter 6

The babbling of Gentiles may refer to the meaningless gibberish that appears in Greek magical papyri. Like the familiar “abracadabra,” these formulas were nonsensical combinations of sounds that were believed to have special power. Ancient texts show that Jews sometimes embraced these practices.

There was an ethnic value that was descriptive of a national identity, rooted in a person’s moral, religious, and conviction. This sort of praying is done from a specific worldview—culturally acceptable but unacceptable for a follower of Christ.

Matthew 1–7: A Commentary on Matthew 1–7 Interpretation

It probably means the repetition of meaningless syllables.

New Testament (6:5–15—Secret Prayer)

Jewish scholars were debating the use of fixed prayers in this period; they generally held them to be acceptable if one’s intent was genuine. Greek prayers piled up as many titles of the deity addressed as possible, hoping to secure his or her attention. Pagan prayers typically reminded the deity of favors done or sacrifices offered, attempting to get a response from the god on contractual grounds.

The biblical example of this sort of praying can be found in 1 Kings 18.

The Lord’s Prayer

We mentioned earlier the five components of the Lord’s prayer. It is now time to consider these components with greater attention.

Relationship (and Reverence)

In ancient and classical literature, references were made to “the father” of gods as to denote an impersonal god/ father. It was a fascinating thing that God could be considered a human’s father. Yet, Jesus teaches His disciple to accept the fatherhood of God that He has. Therefore, we reverentially recognize God as our Father, and no simply our boss.

On the other hand, there were those, who had an inclination that God could be both King and Father, that were without true understanding of what this looked like. To this, Jesus brings clarity and an example of what it means to be in relationship with God, our Father. He is the one we can speak with.

Kingdom

The idea of God’s kingdom was redefined by Jesus and John the Baptist. There were ideas of the kingdom within, both, Jewish and Gentile environments. However, Jesus presents an idea that unifies the kingdom of God with the will of God. Therefore, the kingdom is not an abstract idea or an immaterial destination. Rather, it is a literal reality. It must be said that, unlike the pagan gods, God’s will is uniquely for the best of His children. While the pagan gods’ will may or may not serve the best interest of the human family.

When a person prays for the will of God, they are praying the best possible blessing for mankind.

3. Providence

Individuals of the time would pray in greed. Jesus taught His disciples to pray in modesty and without anxiety. Pray that your portion would be given to you daily and not in bulk. To do so expresses dependency and trust. Perhaps, one does not have what they need for tomorrow. Yet, it is okay, because they have what they need for today, which is a sure sign that God will, as He has today, take care of the needs of tomorrow.

4. Forgiveness

The component of forgiveness is peculiar to the teachings of Jesus Christ. He submits to them an unprecedented virtue of forgiveness. It is the sort of forgiveness that exists with a contingency. One is not to pray for forgiveness, if they are not forgiving. This is an important piece of the believer’s prayer—worthy of double emphasis (Matthew 6:14-15, c.f. Matthew 18:21-35), assuring the believer that forgiveness will not be granted to the one who cannot forgive.

5. Protection

Prayer for deliverance from evil is a declaration of the one that has the power to do so. Many during these times prayed to a pantheon of gods, hoping to address the one that could respond to their circumstances. However, Jesus’ prayer admits there is only one. He is our Father. He will rescue us!

Conclusion: Successfully Praying

The following guidelines are ways to go 100/100 in our prayers. Our time and sanity is too precious to waste our prayers. Let us carefully consider the things outlined and increase our prayer success rate.