Prayer is a confusing word, I say confusing, because the majority of the world uses this term loosely and most of them, if not all of them, don’t even know what it truly means. Prayer, by definition of the word, does not mean you get to have what you wish for, which is what many perceive this to be. God is not a genie, and he is not granting wishes to anyone. Most of the time prayer is mentioned it is either the NT Greek word proseuchomai (the verb) or proseuche (the noun). It is a combination of two words, pros meaning forward, which is where we get our word pro from, meaning you are toward or for something, like you are pro-life, pro-choice, pro-black, and euche, meaning to will oneself or a vow. The OT word for vow is neder (the noun) or nadar (the verb). The Theological Wordbook of the OT says, “to nadar a neder is to swear to God with an oath and to bind one’s self with what proceeds from one’s mouth. A neder is something promised to God verbally,
Num 30:2 – If a man vow (nadar) a vow (neder) unto the LORD, or swear an oath to bind his soul with a bond (which is probably where we get the phrase “my word is bond”); he shall not break his word, he shall do according to all that proceedeth out of his mouth.
If one so promises he is obliged (or obligated) to fulfill and do his promise,
Dt 23:21 – When thou shalt vow (nadar) a vow (neder) unto the LORD thy God, thou shalt not slack to pay it (shalam –Theological Wordbook of the OT says, The payment of a vow [Ps 50:14] completes an agreement/covenant so that both parties are in a state of shalom – if you do not do what you say, there will be no state of peace, and great peace have they that love thy law – Ps 119:165 – to break a vow is to not love his law): for the LORD thy God will surely require it of thee; and it would be sin in thee (when we say something that we are going to do, and we do not fulfill the covenant, it is equal to a lie and sin. What do you call someone that says, they are going to do something and never fulfills it? We have to be careful with what we say to one another and to the world. If we break our word, God will hold us accountable to our word and that is a fact).
In most cases, the context shows that the vow implies a promised gift for sacrifice (what is the sacrifice that we offer? Rom 12:1, I Pet 2:5 – McClintock and Strong’s Cyclopedia says, a vow is with a view of pleasing or what is acceptable to Jehovah). Rash vows are to be avoided as foolish in the fullest sense of that word.
Pro 20:25 – It is a snare to the man who devoureth (yala’ – to speak rashly, to speak wildly or to speak carelessly) that which is holy, and after vows (neder) to make enquiry (John Gill said, a man should first inquire before he vows, whether it is right for him to make a vow, and whether he is able to keep it; it is too late after the vow is made to inquire about the lawfulness or expedience of it, and how to find out ways and means to dissolve it and be clear of it; for it is better not to vow, than to vow and not pay).
Eccl 5:4 – When thou vowest (nadar) a vow (neder) unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed (neder).
5 – Better is it that thou shouldest not vow (nadar), than that thou shouldest vow (nadar) and not pay.
One is not bound, however, to make a vow (agreement, covenant or contract) with God, for not to do so is no sin.
Dt 23:21 – When thou shalt vow (nadar) a vow (neder) unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee.
22 – But if thou shalt forbear to vow (nadar), it shall be no sin in thee.
23 – That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed (nadar) unto the LORD thy God, which thou hast promised with thy mouth.
A neder is a species of a thank offering.
Jer 33:11 – The voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth for ever: and of them that shall bring the sacrifice of praise into the house of the LORD. For I will cause to return the captivity of the land, as at the first, saith the LORD.
Heb 13:15 – By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks (homologeo – it is the same word for confess and profess, meaning of the same logos, of the same word or to agree with – when we agree with his word, this is what we bow to, this is the vow – when we offer our bodies a living sacrifice, we confess Jesus’ words, we deny self, we pick up our cross daily and crucify self) to his name.
The neder uniquely and concretely represents the love (agape – walking in his commandments – I Jn 5:3, II Jn 6) which conforms to the divine pleasure.”
Rom 8:29 – For whom he did foreknow, he also did predestinate to be conformed to the image of his Son (if we are being conformed to be like Christ, then we must vow and pray like Christ), that he might be the firstborn among many brethren.
And hence we get the concept of bowing to the will of God or we are for the will of God. Prayer means to will oneself forward towards the will of another, in this case we will ourselves forward towards the will of God. The word will is the NT Greek word thelema, meaning pleasure, desire or purpose. When we bow to the vow or the will of God, we are for his pleasure, for his desire and for his purpose. Prayer is a condition of the heart, and the heart to the Jewish mind was the place of understanding. When we pray to God, we pray according to the understanding of the will of God. And the only way you will know the will of God, is to know his word (I Th 5:18). When we complain about life, we are complaining about the will of God. When you know his word (by studying it, of course), you will know his will and eventually you will learn and know how to pray. If we’re bowing to his will, then we can’t possibly ask for what we will nor what we want, because Rom 8:26 says the following,
Rom 8:26 – Likewise the Spirit also helpeth our infirmities: for we know (eido – to see and perceive) not what we should pray (proseuchomai) for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
One of the disciples asked the Lord, teach us to pray in Lk 11, this is called the Lord’s prayer:
Lk 11:1 – And it came to pass, that, as he was praying (proseuchomai) in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray (proseuchomai), as John also taught his disciples.
If they were asking Jesus to teach them to pray, do you think that they knew anything about prayer? And do you think that we know any better? And yet we claim to know how to pray. The following verses Jesus is teaching them and us how to pray and how not to pray. I have never heard any of these verses, by preachers, being mentioned when they say anything about prayer.
2 – And he said unto them, When ye pray (proseuchomai), say (the following is an example of what to say – look at Mt 6:9), Our Father (many pray to the holy spirit or Mary, mother of god, or to other saints and gods – we are only to pray to the father) which art in heaven, Hallowed (hagiazo – same word as sanctify meaning to make holy, or to set apart) be thy name (onoma – authority or character). Thy kingdom come (where is the kingdom of God? Lk 17:20-21 – And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you). Thy will (thelema) be done (not our will or our wish, not our desire, not our pleasure be done), as in heaven, so in earth.
3 – Give us day by day our daily bread (our daily bread is the word of God).
4 – And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
This same account is in Mt 6,
Mt 6:5 –And when thou prayest (proseuchomai), thou shalt not be as the hypocrites (hupokrites – hupo means under and krites means judge – a hupokrites was an under judge. In the 1st century it was a title for a stage actor. They were actors and pretenders of the law) are: for they love (phileo – affection, fondness) to pray (proseuchomai) standing in the synagogues and in the corners of the streets, that they may be seen (phaino – to shine) of men. Verily I say unto you, They have their reward.
Thomas Robinson (The Evangelists and the Mishna) and W.O.E Oesterley (The Psalms in the Jewish Church) said, after the destruction of the temple there was no more sacrifices being offered daily, so public prayer in the synagogue was regarded as a substitute for the morning and evening sacrifices (vows). W.O.E Oesterley (Religion and Worship of the Synagogue) and Israel Abrahams (Studies in Pharisaism and the Gospels) said, There were 18 prayers (called the Amidah, meaning standing prayer, because during its recitation the congregation stands). Thomas Robinson (The Evangelists and the Mishna) and William Brown (Antiquities of the Jews) said, these 18 prayers, the Jews were required to repeat daily. W.O.E Oesterley (Religion and Worship of the Synagogue and The Psalms in the Jewish Church) and Thomas Lewis (The Antiquities of the Hebrew Republic) said, there were 3 prayer services – The Morning Prayer (or Shacharith) until midday. The Afternoon Prayer (or minchah) until the evening (or Maarib – sunset, 6 p.m.). Arthur Lukyn Williams (Tractate Berakoth) said, The Evening Prayer has no fixed law, and the Additional Prayers (special prayers for Sabbaths, New Moons and Feast days) may be said the whole day (inserted between the Schacharith and Minchah). Emil Schurer (A History of The Jewish People in Time of Jesus Christ), McClintock and Strong’s (under Synagogue) and John Lightfoot (Commentary on the NT from the Talmud and Hebraica – under Mt 4:23) said, 10 males of full religious age are hired by a Jewish congregation to abstain from work during the hours of prayer in the synagogues, and to attend there at these times, so that there may always be the legal number of 10 (number is the OT Hebrew word minyan – from mene – Dan 5:25-26 – God hath numbered thy kingdom) present during the prayers. Thomas Robinson (The Evangelists and the Mishna) said, men are not to stand up and pray except with profound humility. That is why you see them standing and praying, they were acting and pretending (hupokrites) that they were humble, when Jesus said they were wanting to be seen and show off that they were holy (this is Halakah, meaning a verbal or oral law, which the Bible calls a tradition, it is just Rabbi commentaries of other Rabbi commentaries of their interpretation of the law).
V6 – But thou, when thou prayest (proseuchomai), enter into thy closet (or secret chamber where no one can see you), and when thou hast shut thy door, pray (proseuchomai) to thy Father (he didn’t mention to pray to any other, but to the father) which is in secret; and thy Father which seeth in secret shall reward thee openly.
V7 – But when ye pray (proseuchomai), use not vain repetitions (battologeo – to babble, stutter – Complete Biblical Library says, Jesus used the word to describe the repetitious chanting of pagan prayers that sound like stuttering or stammering. He taught the disciples to pray instead in clear, concise expressions that communicate worship, submission, supplication, confession, and praise – the Jews adopted the vain repetitions of the heathen nations), as the heathen do (I K 18:26 – And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made.): for they think that they shall be heard for their much speaking (In their Halakah they expressed the same thing in different words in multiplicity and their prayers were long – Mt 23:14 – Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation).
Thomas Robinson (The Evangelists and the Mishna), Thomas Lewis (The Antiquities of the Hebrew Republic) and William Brown (Antiquities of the Jews) said, these eighteen prayers are said (in their Halakah) to have been composed by the men of the Great Synagogue with Ezra at their head. Thomas Lewis (The Antiquities of the Hebrew Republic), and W.O.E Oesterley (A Short Survey of the Literature of Rabbinical and Mediaeval Judaism) said, the prayers were only required to be said in full by those who could repeat them fluently; while for others, the scope or summary of them was sufficient. Rabbi Gamaliel (the Apostle Paul’s mentor), taught that the angel or minister of the congregation (this reminds me of Heb 1:13-14), by reciting the prayers in the synagogue, released the people from their obligation to repeat them (this last phrase was quoted by Thomas Robinson – The Evangelists and the Mishna).
V8 – Be not ye therefore like unto them: for your Father knoweth (eido) what things ye have need of (Rom 8:26), before ye ask (aiteo – a legal term in the first century, which means to ask for something to be given, not done, giving prominence to the thing asked for rather than the person. It is a conditional word just like love/agape is a conditional word) him.
V9 – After this manner (he didn’t say to repeat these words, but said pray in this manner) therefore pray (proseuchomai) ye: Our Father which art in heaven, Hallowed (hagiazo) be thy name (set apart or make holy your name, your character, your authority in my life and it’s going to be daily).
Thomas Robinson (The Evangelists and the Mishna) said, Our Father who art in heaven is an expression frequently used in the writings of the Rabbis. They say, our Father which art in heaven, show mercy to us, because thy great name is called upon us. And again they say, let the prayers and the requests of all Israel be received by their Father, which is in heaven. It is a rule with the Jews, that a man ought always to join himself in prayer with the church; let him not pray the short prayer, in the singular, but in the plural number, that so his prayer may be heard.
Thomas Robinson (The Evangelists and the Mishna) said, Hallowed be thy name is one of the 18 prayers or benedictions – Thou art holy, and holy is thy name; and the saints praise thee daily. Let thy name be hallowed, or sanctified by us, O Lord our God, before the eyes of all living. This is Halakah, but Jesus approved some of their oral laws.
V10 – Thy kingdom come (the continual or constant coming of the kingdom in us daily, which is also casting out devils – 12:28 – But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you). Thy will be done (daily) in earth, as it is in heaven.
John Gill’s Expositor said, Thy kingdom come was a form of expression used by the ancient Jews, the kingdom of thy Messiah come. The Jews said that every blessing, or prayer, in which there is no mention made of the name of God, is no prayer; and that every prayer, in which there is not the kingdom, is no prayer.
John Gill’s Expositor said, Thy will be done on earth, as it is in heaven –The Jews call this the short prayer: what is the short prayer? Rabban Eliezer says, do thy will in heaven; and give quietness of spirit in thy will, to them that fear thee below (or the earth).
V11 – Give us this day our daily bread.
V12 – And forgive us our debts, as we forgive our debtors.
Thomas Robinson (The Evangelists and the Mishna) said, the prayer for forgiveness contained in the Amidah (or the sixth of the Eighteen prayers) is in these terms: Forgive us, we beseech thee, our Father, for we have sinned; pardon us, O our King, for we have transgressed; for thou art ready to pardon and to forgive. Blessed art thou, Lord, who art gracious and ready to pardon. And that Gentiles, when they pray, Forgive us our trespasses, As we forgive them that trespass against us.
V13 – And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
John Gill’s Expositor said, lead us not into temptation is a petition often used in the prayers of the Jews, do not lead me neither into sin, nor into transgression and iniquity, nor into temptation, or into the hands of temptation.
Thomas Robinson (The Evangelists and the Mishna) said, Deliver us from evil – In two other prayers, not contained in the Amidah, the petitioner begs to be delivered from sins, from evil men, from wicked spirits, and from every evil. John Gill’s Expositor said, this petition, with the Jews, is in this form: but deliver me from an evil accident, and diseases; and do not trouble me with evil dreams, and evil imaginations.
John Gill’s Expositor and John Lightfoot (Commentary on the NT from the Talmud and Hebraica) said, For thine is the kingdom, and the power, and the glory, for ever. Amen – theirs is in a similar manner: For thine is the kingdom; and thou shalt reign in glory, for ever and ever; as it is written in the law, The Lord shall reign for ever and ever. The response of the people to prayers offered in the temple was, Blessed be the name of the glory of his kingdom for ever and ever, instead of Amen. Israel Abrahams (Studies in Pharisaism and the Gospels) said, the Lord’s Prayer is a cento from the Jewish Amidah, being a shortened form of 5 of the original 6 of the 18 Blessings and in place of the longer prayer, says R. Joshua, a prayer containing the substance of the 18 was all that was necessary for daily use.
When it comes to Satan’s lying false teachers they say, pray the sinner’s prayer and pray this prayer and repeat after me. But, Jesus already gave us instructions on how to pray, didn’t he? Why are we praying their prayer? Isn’t this why Jesus was condemning the Pharisees and scribes for? Isn’t this an oral law, today’s form of the Jewish Halakah (oral tradition)? Nothing new under the sun. History repeats itself. The sinner’s prayer is a tradition, it is false doctrine, and it is a lie:
Jn 9:31 – Now we know (eido) that God heareth not sinners: but if any man be a worshipper of God, and doeth his will (thelema), him he heareth.
You have to be a worshipper of God and doing his will if you want God to hear you. God doesn’t just hear any body just because they say J-e-s-u-s or Oh God or Oh Lord. Jesus said,
Isa 29:13 – Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
Mt 15:7 – Ye hypocrites, well did Esaias prophesy of you, saying,
8 – This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me.
9 – But in vain they do worship me, teaching for doctrines the commandments of men.
Mk 7:6 – He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.
7 – Howbeit in vain do they worship me, teaching for doctrines the commandments of men.
8 – For laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups: and many other such like things ye do.
9 – And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition.
Satan’s lying false teachers justify the sinner’s prayer with Rom 10:13, which says, For whosoever shall call upon the name of the Lord shall be saved. Is there anything in this verse that even implies the sinner’s prayer? The false teachers use this verse to imply that anyone, including unrepentant sinners, can call upon the Lord and be saved. But, what they don’t know is that this is quoted from the OT.
Joel 2:32 – And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered (or shall be saved): for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.
The context of the book of Romans is about the polemic (war-like) situation between Jewish believers and Gentile believers. The Jewish believers thought they were better than the Gentile believers and were wanting to circumcise them, baptize them and Judaize them. Paul said,
Rom 3:9 – What then? are we (Jewish believers) better than they (Gentile believers)? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
10 – As it is written, There is none righteous (between Jews and Gentiles), no, not one:
11 – There is none (between Jew and Gentile) that understandeth, there is none (between Jew and Gentile) that seeketh after God.
12 – They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
Rom 10:12 – For there is no difference between the Jew and the Greek (Gentiles): for the same Lord over all is rich unto all that call upon him.
Rom 10:13 is not an isolated verse. The next verse says the following,
Rom 10:14 – How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
How can you call upon a God you don’t believe in? An unrepentant sinner can’t just out of the blue call upon God and be saved. The Philippian jailer asked Paul and Silas what must I do to be saved? And they said, believe.
Acts 16:30 – And brought them out, and said, Sirs, what must I do to be saved?
31 – And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.
In order to believe (pisteuo is the verb and faith is pistis the noun), you have to hear the preaching of the word. In order to understand v13 you must read the context of this chapter:
Rom 10:1 – Brethren, my heart’s desire and prayer (deesis – same word for supplication – from deomai – the root word is deo meaning to bind/vow. Deesis means to bind oneself) to God for Israel is, that they might be saved.
2 – For I bear them record that they have a zeal of God, but not according to knowledge (not according to God’s knowledge).
3 – For they being ignorant of God’s righteousness, and going about to establish (or to seek) their own righteousness, have not submitted themselves unto the righteousness of God.
4 – For Christ is the end (telos – completion) of the law for righteousness to every one (between Jew and Gentile) that believeth.
5 – For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.
It says Moses describeth, where is Moses describing this?
Dt 30:11 – For this commandment which I command thee this day, it is not hidden from thee, neither is it far off.
12 – It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?
13 – Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?
14 – But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.
To hear is to do. Now that we know a little bit about what this is talking about now we can proceed with Rom 10:
6 – But the righteousness which is of faith speaketh (righteousness speaks) on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above🙂
7 – Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)
8 – But what saith it (what saith righteousness)? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
9 – That if thou shalt confess (homologeo – homo means of the same and from logeo we get logos meaning word. It means of the same word or to agree with Christ. Same word as profess in Tit 1:16 – They profess that they know God; but in works (doing) they deny him, being abominable, and disobedient, and unto every good work reprobate) with thy mouth (what’s in the mouth? The word) the Lord Jesus, and shalt believe in thine heart (kardia – we get cardiac arrest. The heart to the Jew meant the place of understanding – Ex 36:1, Job 38:36 – and out of the abundance of the heart the mouth speaks – Lk 6:45) that God hath raised him from the dead, thou shalt be saved.
V10 – For with the heart (or the understanding) man believeth unto righteousness; and with the mouth confession is made unto salvation (confession comes with time when you learn what Jesus said, by reading and studying this book).
V11 – For the scripture saith, Whosoever believeth on him shall not be ashamed.
V12 – For there is no difference between the Jew and the Greek: for the same Lord over all (between Jew and Gentile believers) is rich unto all (between Jew and Gentile believers) that call upon him.
Then comes Satan’s lying preachers with their favorite verse (13) with half a lie. The Jews said that if you told half a truth and withheld the rest you are considered a liar and that’s why Paul said For I have not shunned to declare unto you all the counsel of God (Acts 20:27).
The term calling on the name of the Lord, is what we now understand by the term prayer.
Gen 4:26 – And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
Gen 12:8 – And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.
Gen 13:4 – Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.
Gen 16:13 – And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me?
Gen 21:33 – And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.
Gen 26:25 – And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac’s servants digged a well.
I K 18:24 – And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken.
II K 5:11 – But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.
Ps 116:4 – Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul (save me).
Ps 116:13 – I will take the cup of salvation, and call upon the name of the LORD.
Ps 116:17 – I will offer to thee the sacrifice of thanksgiving (the vow), and will call upon the name of the LORD.
Joel 2:32 – And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.
Zep 3:9 – For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent (confess/profess – homologeo).
Acts 2:21 – And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.
Acts 22:16 – And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.
When you call upon the name of the Lord, this is what you do:
Ps 145:18 – The LORD is nigh unto all them that call upon him, to all that call upon him in truth (not in an empty vow).
Isa 64:7 – And there is none that calleth upon thy name, that stirreth (uwr – to wake oneself from the dead) up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.
The believer (between Jew and Gentile) that calls upon God is one that has truth in him (Jn 17:17) and does it (Jn 3:21).
Ps 17:1 – Hear the right (righteous), O LORD, attend unto my cry, give ear unto my prayer (taphillah – equivalent to the NT word proseuchomai), that goeth not out of feigned (mirmah – deceitful, false, guile) lips.
A taphillah is called a service of the heart. Ye shall serve the Lord your God (Ex 23:25) is understood as Ye shall worship God in prayer. How do we know that taphillah is the same word as proseuchomai? Jesus said in Mt 21:13, Mk 11:17 and Lk 19:46 – It is written, My house shall be called the house of prayer (proseuche – from proseuchomai); but ye have made it a den of thieves. If Jesus said It is written then it must be quoted from somewhere in the OT, right?
Isa 56:7 – Even them will I bring to my holy mountain, and make them joyful in my house of prayer (taphillah): their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer (taphillah) for all people.
Pro 15:8 – The sacrifice of the wicked is an abomination to the LORD: but the prayer (taphillah) of the upright is his delight.
Pro 15:29 – The LORD is far from the wicked: but he heareth the prayer (taphillah) of the righteous.
Pro 28:9 – He that turneth away his ear from hearing the law, even his prayer (taphillah) shall be abomination.
Until the 1st century, all the Synagogues were called proseuche, meaning place of prayer or house of prayer. More definite than the Greek term synagogue is the ancient Hebrew name, beth tephillah (topos proseuches, or simply proseuche), house of prayer. Josephus said, the proseucha (place or house of prayer) was a large edifice, and capable of receiving a great number of people.
We all know that Christ came to save sinner’s.
I Tim 1:15 – This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.
But not an unrepentant sinner.
Lk 13:3 – I tell you, Nay: but, except ye repent, ye shall all likewise perish.
An unrepentant sinner will not do righteousness.
I Jn 3:7 – Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
I Jn 3:10 – In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
Pro 12:17 – He that speaketh truth sheweth forth righteousness: but a false witness deceit.
And God will not hear the unrepentant sinner,
I Pet 3:12 – For the eyes of the Lord are over the righteous, and his ears are open unto their prayers (deesis – from deo –it does not say that his ears are open unto everyone, but unto the righteous): but the face of the Lord is against them that do evil.
That’s why the sinner’s prayer is hog wash, a lie and a myth. Some will say, God loves the sinner not the sin, but that’s not in the bible, it’s a tradition, it’s a myth. They’ll also say I’m not a sinner and this is the verse they’ll use:
I Jn 3:9 – Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
But the scripture says in the same book:
I Jn 1:8 – If we say that we have no sin, we deceive ourselves, and the truth is not in us.
These 2 verses sound like it contradicts each other, but it doesn’t, because this is talking about the inner man, Christ in you (Col 1:27), that cannot sin, and the outer man, which can’t stop from sinning.
Rom 7:14 – For we know that the law is spiritual: but I am carnal, sold under sin.
15 – For that which I do (katergazomai – fully accomplish – Php 2:12) I allow not: for what I would, that do I (prasso – practice) not; but what I hate, that do I (poieo – make or do).
16 – If then I do (poieo) that which I would not, I consent unto the law that it is good.
17 – Now then it is no more I that do (katergazomai) it, but sin that dwelleth in me.
18 – For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform (katergazomai) that which is good I find not.
19 – For the good that I would I do (poieo) not: but the evil which I would not, that I do (prasso).
20 – Now if I do (poieo) that I would not, it is no more I that do (katergazomai) it, but sin that dwelleth in me.
21 – I find then a law, that, when I would do (poieo) good, evil is present with me.
22 – For I delight in the law of God after the inward man:
23 – But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
24 – O wretched man that I am! who shall deliver me from the body of this death?
25 – I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Some will say that we have to pray for our soldiers and for the President and for all those that are in authority. Not according to Jeremiah and John:
Jer 7:16 – Therefore pray (palal – in the LXX it is proseuchomai) not thou for this people, neither lift up cry nor prayer (tephillah – euchomai – vow) for them, neither make intercession (paga – to meet, it implies physical contact, like in Isa 47:3) to me: for I will not hear thee.
Jer 11:14 – Therefore pray (palal – proseuchomai) not thou for this people, neither lift up a cry or prayer (palal – proseuche) for them: for I will not hear them in the time that they cry unto me for their trouble.
Jer 14:11 – Then said the LORD unto me, Pray (palal – proseuchomai) not for this people for their good.
Jn 17:9 – I pray (erotao – to request a person to do something – a synonym for aiteo, which means to ask for something to be given, not done) for them: I pray (erotao) not for the world, but for them which thou hast given me; for they are thine.
Jesus said, I do not pray for unbelievers. Jesus also said the following,
Jn 18:36 – Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
He also said the following,
Jn 8:23 – And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world.
If we’re predestined to be like Jesus, then we are not of this world and we’re not to pray for the world:
Jn 15:19 – If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
Jn 17:14 – I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.
Jn 17:16 – They are not of the world, even as I am not of the world.
Jam 4:4 – Ye adulterers and adulteresses, know ye not that the friendship (philia – from phileo, meaning affection, fondness) of the world is enmity (echthra – hostile) with God? whosoever therefore will be a friend (philos – from phileo) of the world is the enemy (echthros – a derivative of echthra) of God.
I Jn 2:15 – Love (agapao) not the world, neither the things that are in the world. If any man love (agapao) the world, the love (agape) of the Father is not in him.
When the bible speaks of prayers being made for all men, for kings and for all that are in authority in I Tim 2, it’s not talking about worldly men, worldly kings, presidents and for all that are in authority in the world. Remember, Jesus said he prays not for the world.
I Tim 2:1 – I exhort therefore, that, first of all, supplications (deesis), prayers (proseuche), intercessions (enteuxis – petitions, requests concerning others, and in their behalf, good or bad – from entugchano, the verb form, which comes from en, meaning in and tugchano, meaning to hit the mark and cause it to go another direction), and giving of thanks, be made for all men (in the church);
2 – For kings, and (kai – even) for all that are in authority (huperoche – one that holds a superior position); that we may lead a quiet and peaceable life in all godliness and honesty.
The word kings is the NT Greek word basileus and it comes from basis, meaning the foot or the walk. We get the word basileios (it’s the word royal in I Pet 2:9) and we also get the word basilica (as in St. Peters Basilica). Basilea is the word for reign or kingdom. When Jesus said, seek ye first the kingdom (Mt 6:33), he was saying, seek ye first the walk. Who is Paul talking to here? He’s talking to Timothy. Where was Timothy pastoring? This is called a pastoral epistle (I and II Tim and Titus are the Pastoral Epistles) and he’s instructing him how to live (or walk) in the church at Ephesus and how we’re supposed to live and walk in the kingdom of God. This is talking about men in the church, rulers in the church, those that are in authority in the church.
Some will say but doesn’t the bible say that whatsoever we ask in prayer believing we shall receive? Yes, but Jesus said, we know not what to ask,
Mt 20:22 – But Jesus answered and said, Ye know (eido) not what ye ask (aiteo). Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.
Mk 10:38 – But Jesus said unto them, Ye know (eido) not what ye ask (aiteo): can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with?
Why did Jesus say this? James explains this,
Jam 4:1 – From whence come wars and fightings among you? come they not hence, even of your lusts (hedone – unrestrained pleasure – we get the word hedonism. A hedonist is a follower of any ethical system in which pleasure ranks as the highest good – it was an Epicurean doctrine. The Epicureans said that the belly was the seat of all sensual desires – and Paul alluded to the Epicureans and their false doctrine – Rom 16:18, Php 3:19) that war in your members?
2 – Ye lust (epithumeo – to long for that which is forbidden), and have not: ye kill (this is not a physical murder – I Jn 3:15), and desire (zeloo – zealous, envy and contentious) to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask (aiteo) not (legally).
3 – Ye ask (aiteo – they have been asking, but not for righteous things), and receive not, because ye ask (aiteo) amiss (kakos – evil, worthless – What you ask for has no spiritual value, it is worthless and evil), that ye may consume it upon your lusts (hedone – Eccl 4:5).
Let’s take a look at a few verses with the word aiteo in it:
Mt 21:22 – And all things (pas – all legal things), whatsoever ye shall ask (aiteo) in prayer (proseuche), believing, ye shall receive.
Does this mean that if you believe for something, whatever that something is, as a car, a house, things and stuff, that you shall receive it, like name it and claim it? Let’s see some examples in the OT about aiteo,
I Sam 1:1 – Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:
2 – And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
3 – And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.
4 – And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:
5 – But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.
6 – And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.
7 – And as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.
8 – Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
9 – So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.
10 – And she was in bitterness of soul, and prayed (palal – proseuchomai) unto the LORD, and wept sore.
11 – And she vowed (nadar – euchomai) a vow (neder – euche), and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head (Samuel was a nazarite).
12 – And it came to pass, as she continued praying (palal – proseuchomai) before the LORD, that Eli marked her mouth.
13 – Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.
14 – And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.
15 – And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD.
16 – Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.
17 – Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition (she’elah – aitema – from aiteo) that thou hast asked (aiteo) of him.
18 – And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.
19 – And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
20 – Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked (sha’al – aiteo) him of the LORD.
21 – And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
22 – But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned (gamal – ripe – the age of weaning was from 2-3 years of age – she did not have Samuel that long), and then I will bring him, that he may appear before the LORD, and there abide for ever (this was what she had asked for in her prayer and it was a vow).
23 – And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.
24 – And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young.
25 – And they slew a bullock, and brought the child to Eli.
26 – And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying (palal – proseuchomai) unto the LORD.
27 – For this child I prayed (palal – proseuchomai); and the LORD hath given me my petition (she’elah – aitema) which I asked (sha’al – aiteo) of him:
Did Hannah receive what she had asked for? Yes, but there was a vow that was along with her prayer. Prayer (bowing to the will of God) is always attached with a vow. Her prayer was answered because she asked for it legally, it was according to his will and she bowed to it. Another example is when the children of Israel asked for a king.
I Sam 8:1 – And it came to pass, when Samuel was old, that he made his sons judges over Israel.
2 – Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba.
3 – And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.
4 – Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,
5 – And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
6 – But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed (palal – proseuchomai) unto the LORD.
7 – And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them (as a king).
8 – According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.
9 – Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.
10 – And Samuel told all the words of the LORD unto the people that asked (sha’al – aiteo) of him a king.
11 – And he said, This will be the manner of the king that shall reign over you (just as the heathens do): He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots.
12 – And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.
13 – And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.
14 – And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.
15 – And he will take the tenth (a tithe, taxes) of your seed, and of your vineyards, and give to his officers, and to his servants.
16 – And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.
17 – He will take the tenth of your sheep: and ye shall be his servants.
18 – And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day.
19 – Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
20 – That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
21 – And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.
22 – And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.
I Sam 12:17 – Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking (sha’al – aiteo) you a king.
18 – So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.
19 – And all the people said unto Samuel, Pray (palal – proseuchomai) for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask (sha’al – aiteo) us a king.
When they asked for a king, did they ask legally, was it according to his will? When your children ask for ice cream before dinner time, are they asking legally? When they ask to watch TV late at night on a school week, is this legal? Is it your will and desire to give them what they always ask for? Or must they ask legally and ask according to your will and desire?
I K 3:5 – In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask (sha’al – aiteo) what I shall give thee.
6 – And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.
7 – And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.
8 – And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
9 – Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?
10 – And the speech pleased the Lord, that Solomon had asked (sha’al – aiteo) this thing.
11 – And God said unto him, Because thou hast asked (sha’al – aiteo) this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;
12 – Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.
13 – And I have also given thee that which thou hast not asked (sha’al – aiteo), both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.
This was a good prayer and he didn’t ask for material things and stuff, but for spiritual things.
Ps 78:18 – And they tempted God in their heart by asking (sha’al – aiteo) meat (food) for their lust (for their soul).
Was this not a good prayer? Jesus said the following,
Mt 6:25 – Therefore I say unto you, Take no thought (merimnao – worry) for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
26 – Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?
27 – Which of you by taking thought (merimnao) can add one cubit unto his stature?
28 – And why take ye thought (merimnao) for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:
29 – And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
30 – Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?
31 – Therefore take no thought (merimnao), saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?
32 – (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
33 – But seek ye first the kingdom of God, and his righteousness; and all these things (food, drink and clothing) shall be added unto you.
Let’s continue with aiteo verses.
Mk 11:24 – Therefore I say unto you, What things soever ye desire (aiteo), when ye pray (proseuche), believe that ye receive them, and ye shall have them.
Jn 14:13 – And whatsoever ye shall ask (aiteo) in my name (onoma – character, authority), that will I do, that the Father may be glorified in the Son.
14 – If ye shall ask (aiteo) any thing in my name (onoma), I will do it.
So, now it is getting clearer about asking. We have to ask in his name, in his character. We have to be like Christ to ask properly.
Jn 15:16 – Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that (when you bring forth fruit, which is growth – what are the fruits we are to bear? – Gal 5:22-23) whatsoever ye shall ask (aiteo) of the Father in my name (onoma), he may give it you.
When you are bearing fruit and growing in truth, you will ask like Jesus believing you will receive it. Do you really believe that Jesus would pray for material things?
Jn 16:23 – And in that day ye shall ask (aiteo) me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask (aiteo) the Father in my name, he will give it you.
24 – Hitherto have ye asked (aiteo) nothing in my name: ask (aiteo), and ye shall receive, that (when you ask and receive in my name) your joy may be full (pleroo – complete – are we full and complete with material things?).
25 – These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father.
26 – At that day ye shall ask (aiteo) in my name (onoma): and I say not unto you, that I will pray (erotao) the Father for you:
This is true, we do receive what we ask in prayer, however this has nothing to do with material things, this is talking about spiritual:
Jam 1:5 – If any of you lack wisdom, let him ask (in my name – aiteo) of God (the Father), that giveth (wisdom) to all men liberally, and upbraideth not; and it shall be given him (of the father).
6 – But let him ask (aiteo – imperative mood, a command) in faith (pistis – the noun form of the verb pisteuo, which is the word for believe – what things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them – Mk 11:24), nothing wavering (diakrino – the method of judging – same word used when Abraham staggered not – Rom 4:20). For he that wavereth (diakrino) is like a wave of the sea driven with the wind and tossed.
What do we ask God for? Wisdom. Wisdom for what? Let’s read from verse 1:
1 – James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting.
2 – My brethren, count it all joy when ye fall into divers temptations (peirasmos – piercings, to try as with fire);
3 – Knowing this, that the trying (dokimion – purifying with fire) of your faith worketh (katergazomai – to fully accomplish) patience (hupomone – endurance – it was a virtue associated with andreia, courage, bravery, and kartareia, perseverance).
4 – But let patience (hupomone) have her perfect (teleios – complete or mature) work, that ye may be perfect (teleios) and entire (holokleros – perfectly sound in all parts), wanting (leipo – lacking, which is the opposite of holokleros) nothing.
5 – If any of you lack (leipo) wisdom (to go through the diverse temptations, which is the trying of your faith), let him ask (aiteo) of God, that giveth (the wisdom to go through the temptations) to all men liberally, and upbraideth not; and it shall be given him (wisdom shall be given him to go through the temptations).
6 – But let him ask (aiteo – imperative mood, a command) in faith (pistis), nothing wavering (diakrino – channel or method of judging. Same word in Rom 4:20 when Abraham staggered not at the promises of God). For he that wavereth (diakrino – he that is wishy washy in faith) is like a wave of the sea driven with the wind and tossed.
Ps 27:4 – One [thing] have I desired (sha’al – aiteo) of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.
So when we ask (aiteo) for spiritual things, which is what Jesus did and which is what we are supposed to do in his name, in his onoma, in his authority, in his character, God will grant it to us.
Col 4:12 – Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers (proseuche), that ye may stand perfect (teleios) and complete (pleroo – filled or fulfilled) in all the will (thelema) of God (what is the will of God? – I Th 5:18, Rom 8:28).
Col 1:9 – For this cause we also, since the day we heard it, do not cease to pray (proseuchomai) for you, and to desire (aiteo) that ye might be filled (pleroo) with the knowledge of his will (thelema) in all wisdom and spiritual understanding (Paul asked the Father in prayer and in Jesus name that we be filled with the knowledge of his will in all wisdom and understanding);
10 – That ye might walk worthy of the Lord unto all pleasing, being fruitful (our walk has to be fruitful – bearing the fruit of the spirit) in every good work (Php 2:13, Eph 2:10), and increasing (auxano – growing – our word augment) in the knowledge of God;
Php 4:6 – Be careful (merimnao – worry, be anxious) for nothing; but in every thing by prayer (proseuche) and supplication (deesis) with thanksgiving let your requests (aiteo) be made known unto God.
I Jn 3:22 – And whatsoever we ask (aiteo), we receive of him, because we keep his commandments (agape), and (kai – even) do those things that are pleasing in his sight.
The reason we receive what we ask for in prayer in his name is because we keep and walk in his commandments (I Jn 5:3, II Jn 6), which is pleasing in his sight. What is pleasing in the sight of God? An acceptable sacrifice (Rom 12:1, I Pet 2:5, Ps 51:17).
I Jn 5:14 – And this is the confidence that we have in him, that, if we ask (aiteo) any thing (spiritual) according to his will (thelema), he heareth us: (isn’t this what Jn 9:31 says?)
15 – And if we know (eido) that he hear us, whatsoever we ask (aiteo), we know (eido) that we have the petitions (aitema – from aiteo) that we desired (aiteo) of him.
Mt 18:19 – Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask (aiteo), it shall be done for them of my Father which is in heaven.
Jn 15:7 – If ye abide in me, and my words abide in you, ye shall ask (aiteo) what ye will (thelo – root word for thelema), and it shall be done unto you.
You get what you ask in prayer because you’re not asking amiss, you’re not asking for material things so that you may consume them with your lust for them, you’re asking for spiritual things as help (most of us ask for this, a short prayer. The shorter the prayer the better), wisdom, knowledge, patience, understanding, and so on and so on and you’re asking it in Jesus’ character, which is what we’re predestined to be (Rom 8:29). We’re going to be like him and ask like him. That’s what asking in prayer is all about. Asking (aiteo) in the 1st century was a legal term. You have to ask legally in prayer. You just can’t ask for what you want.
I’ll close with these verses:
Rev 8:3 – And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers (proseuche) of all saints upon the golden altar which was before the throne.
4 – And the smoke of the incense, which came with the prayers (proseuche) of the saints, ascended up before God out of the angel’s hand.
Rev 5:8 – And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers (proseuche) of saints.
Ps 141:2 – Let my prayer (taphillah) be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.
Prayer is to bow to the will of God and to ask for his will, his desire to be done in our lives in everything. May God grant our prayers as we know now what to ask.