The Biblical Way to Pray

Introduction

As I inquired on something of substance to share from God’s Word, the subject of “prayer language” came into mind. This phrase is one that is not found in the Bible. Consequently, there comes with it a misrepresentation of Scripture to authenticate such a idea. While my intentions were to discover the Scriptures that are used to substantiate this idea, I discovered three important expressions of prayer in Scripture:

The Spirit prays (Romans 8:26).

I pray in the Spirit (Ephesians 6:18, Jude 1:20)

My spirit prays (1 Corinthians 14:2, 14-15).

All of these were ways of praying in the New Testament and only two of them remain as applicable today. This is clearly seen when we read these three passages in their individual settings and refuse the temptation to consider them as one. None of them, however, relate to what is commonly referred to today as the “prayer language.” Nevertheless, what I discovered was three real ways the New Testament church prayed and how we can draw our principles from their examples. This lesson is to communicate those principles for a better prayer life.

The Spirit Prays

Romans 8:26 has been used to refer to the special prayer language that happens through the Spirit. In Romans 8, Paul paints the picture of a new creation coming to existence and the hopeful anticipation of the saints towards that day. This hope is prevalent throughout all of Paul’s writings. It is a theme he used to communicate the deep impact the resurrection of Christ and the presence of the Spirit has had on creation. Yet, this hope is not perfect. It is still breaking through, which leaves the first-century believers craving and “groaning” for the manifestation of the sons of God. Furthermore, all of creation joins in and groans in agreement.

These circumstances lead Paul into an explanation about prayer. Essentially, what he wants the reader to understand is that one’s prayer should match their anticipation of God’s newness in creation. Our prayers should match the eager hope of becoming our full and true selves. The problem, however, is that we are not our true selves. Consequently, we do not pray as we should. This is the dilemma that is presented by vs. 26, caused by our “weakness” [the task of being patient and confident during times of uncertainty]. And we should know that this issue of prayer is one among many.

Paul’s teaching in vs. 26 is not an activity of man as some have posited. Rather, it is the activity of the Holy Spirit that does the work or intercede on our behalf. Nowhere in this text does Paul suggest that our activity of prayer is partnered with the activity of the Spirit. Rather, the Spirit’s activity is recorded as doing the work to compensate for our weakness and lack of knowledge for what to pray.

Since Scripture has not determined an end to the weakness of man, though in Paul’s case this weakness may have come from the law, we conclude that we still need the prayers of the Spirit to make intercession for us. For, though Paul and the saints may have already received their full adoption, there is no sign that the weaknesses we share is dependent on our status of adoption. Rather, it is uniquely tied to the experience of waiting and doing so with confidence!

A final word is on the expression which the Spirit gives in His intercession. According to Paul, the expressions the Spirits give are inexpressible. The Greek word, here has reference to expression and description. The point is that the Spirit’s intercession is something we cannot comprehend, let alone express. Utterance is a human activity. Since it is the Spirit doing the intercession, His expression is altogether different from one we might give. Therefore, the idea of our ability to speak in a “heavenly” language is not substantiated by this verse. Rather, it is the Spirits communication to the Father—petitioning for the will of the Father to be done. The assurance is that when this happens, everything works out for the good (Romans 8:28).

I Pray In The Spirit

The next mode of praying is altogether different from the first mode which has been mentioned. The first dealt with the prayers of the Spirit. The second deals with the prayers of the believer. The key word in the phrase “praying in the Spirit” is in. The word in is a preposition of instrumentality, which means the in determines how one’s prayers are affected. The phrase is used in Jude 1:20 and Ephesians 6:18. Both Paul and Jude want to communicate to the reader how the Spirit should impact the way we pray. That is, when one prays in the Spirit they are connecting their requests to the wisdom of the Spirit who knows the will of the Father. Since we don’t know what we should pray for, we submit our prayers to the One who does!

Many have used this text to imply speaking in tongues or some heavenly language. However, this cannot be done independently. For, nothing in these verses, by nature of the language or by the context these Scriptures are found, suggest that speaking in tongues or any expression at all is the means by which one prays in the Spirit. For, one might very well pray in silence while praying in the Spirit. In fact, Jude 1:20 suggests prayer is to be done for the edification of the body, which surely would diminish any individual component of personal experience.

Since we are always drawing our prayers into subjection so we might always pray things that are in accordance to God’s will, this mode of prayer remains active.

My Spirit Prays

The third and final mode of prayer that is found in Scripture is when the spirit of the believer prays. This particular example of prayer provides what could serve as the greatest amount of evidence for speaking in a “heavenly” prayer language. In 1 Corinthians 14:2, 14-15 Paul makes two astounding points:

1. One can pray in spirit

2. One can pray with understanding

However, there’s a caveat:

The one who speaks in tongues should seek interpretation (1 Corinthians 14:13).

Five words spoken in understanding is better than 10,000 words spoken in tongues (1 Corinthians 14:18-19)

The ultimate issue is the condition Paul places on this sort of expressive praying that limits it to a particular time. In 1 Corinthians 13: 8-13, spiritual gifts are on a time table. They are subject to the time of perfection, which will make their relevance obsolete. While many would rather commit this time of perfection to the coming of Christ, so as to read it as the coming of the perfect One, the language speaks of a state of being rather than an individual. Paul is communicating the state of being made perfect. More than anything, these verses reflect the anticipation of Paul of entering into new creation by separation from the law.

The law places a veil over our eyes and makes things less clear than they can be. Yet, when the time of perfection is come, the law will no longer distort the eyes of the believer. For, they will see everything in its completion. Likewise, there’s an undeniable connection between the manner one prays before and then after the time of perfection. That is—living under the law impacts the mode of prayer and spiritual gifts must have something to do with a works based faith.