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PRAYER.—Prayer in the Bible is the uplifting of the heart to God with whatever motive. It includes supplication, whether in view of material or of spiritual needs; intercession, for individuals or communities; confession of sin—but also assertion of righteousness; adoration; colloquy with God; vows; thanksgiving; blessing; Imprecation. The results are chiefly objective and external. But the apparent failure of prayer may be more instructive than its outward success. (Apart from Christ’s prayer in Gethsemane [Mar_14:35 ff. ||], take St. Paul’s for the removal of his affliction [2Co_12:8 f.].) Failure makes way for a boon greater than the one denied. Such cases would support the view that prayer is reflex in its action, specially potent in a subjective, inward, spiritual sense. Intercessory prayer must on the lowest view be of great altruistic value; while a recognition of God’s personality makes natural the belief that He may control events in answer to prayer made according to His will.
1. Terminology
(i.) In OT.—(1) The moat usual noun (tephillah) and the verb (primarily of intercession) connected with it are possibly derived from a root meaning ‘to cut.’ If so, this might hark back to days when devotees lacerated their flesh in worship (cf. 1Ki_18:28). Another word (used only of prayer to God) is from a root of similar meaning Some conjecture that the Jewish tephillin (phylacteries) originated as substitutes for such marks of laceration. tephillah may, however, indicate merely ‘intervention.’
(2) Several words mean ‘to call.’ To ‘call on the Name’ is to worship (e.g. Gen_4:26). Others mean to call for the redress of wrongs (e.g. Jdg_3:9), or for help in trouble (e.g. Psa_72:12). One noun is a ‘ringing outcry’ (e.g. Psa_17:1).
(3) It is natural to find words meaning ‘seek’ (e.g. Amo_5:4; a different word in Hos_5:15 ‘to seek God’s face’), ‘ask’ (e.g. Psa_105:40). To all such words, and generally, the correlative is ‘hear’ or ‘answer.’
(4) Some expressions are anthropomorphic:—‘to encounter,’ ‘fall upon’ in order to supplicate or intercede (e.g. Jer_7:16); ‘to make the face of God pleasant,’ i.e. to appease (e.g. Exo_32:11), thus equivalent to a more general word, ‘to crave favour’ (e.g. Deu_3:23).
(5) Other terms regard the suppliant’s state of mind:—prayer is ‘an outpouring of soul’ (e.g. Psa_62:8); or ‘a meditation’ (e.g. Joh_15:4 RVm [Note: Revised Version margin.] ); or ‘complaint’ (e.g. Psa_142:2); or the original connotation may be physical,—‘to bow down’ (Ezr_6:10, cf. Eph_3:14), ‘to whisper’ (Isa_26:16 RVm [Note: Revised Version margin.] ).
(ii.) In NT.—(1) The classical Gr. word (proseuchomai) is largely used. Unlike most OT words, this is used for prayer to God only. A related word (euchomai) is by itself little more than wish’ (e.g. Rom_9:3), and needs supplementing to mean ‘prayer’ (e.g. 2Co_13:7). The corresponding noun (euchç) usually means ‘vow’ (e.g. Act_18:18); but ‘prayer’ in Jam_5:15.
(2) ‘To call on the Name’ or invoke in prayer (e.g. Act_9:14).
(3) The words for ‘seek’ and ‘ask’ may be used of requests or inquiries made to man (e.g. Act_8:34), and do not of themselves connote worship. One word denotes the request of the will (e.g. Mat_6:8), another the request of need (e.g. Act_8:22), another the form of the request (e.g. Joh_17:9, cf. RVm [Note: Revised Version margin.] ).
(4) The OT ‘encounter’ has NT equivalent used of intercession (e.g. Rom_8:27).
(5) Prayer is a ‘struggle’ (e.g. Rom_15:30). One picturesque word (hike tçria), found only in Heb_5:7, suggests the olive branches held forth by suppliants.
2. Place, time, and circumstance
(i.) Place.—While no restriction is suggested at any period (cf. e.g. Gen_24:12-13, Jon_2:1, Psa_42:6; Psa_61:2, Dan_6:10, Luk_6:12, Act_16:24-25; Act_21:6), and is disclaimed by Christ in view of true worship (Joh_4:21-23), yet naturally specific worship-centres were regarded as appropriate: thus in early times Shiloh, where the ark rested (1Sa_1:9-10), Mizpah (1Sa_7:5, 1Ma_3:48), Gibeon (1Ki_3:4 ff.). But, later, the Temple was the place where (Isa_37:14 ff; Isa_56:7) or (in absence) ‘toward’ which prayer was offered (1Ki_8:29-30 etc., Psa_28:2, Dan_6:10, 1Es_4:56). Synagogues afforded, in later times, local prayer-centres. Where there was no synagogue, a spot outside the town was chosen, near some stream, for hand-washing before prayer (Act_16:13; Act_16:16). In the NT we find Apostles going to the Temple (Act_3:1); and St. Paul attended the synagogue on his mission journeys (Act_17:1-2). Distinctively Christian worship was held in ordinary buildings (Act_1:13-14; Act_4:23; Act_12:12, Col_4:15)—a practice made natural by Jewish arrangements for private prayer (Dan_6:10, Jdt_8:6; Jdt_10:2, Mat_6:8, Act_10:9; Act_10:30) or for Passover celebration (Mat_26:16). Ostentatious praying at street corners is discouraged by Christ (Mat_6:5).
(ii.) Time.—It became a custom to pray thrice daily, i.e. at the 3rd, 6th, and 9th hours (cf. ? Psa_55:17 [may mean ‘all day long’], Dan_6:10, Act_3:1; Act_10:9; Act_10:30; cf. Act_2:15; Act_1:1-26). For instances of ‘grace before meat,’ cf. 1Sa_9:13, Mat_15:35, Act_27:35, and the Paschal meal.
(iii.) Circumstance
(1) Attitude: (a) standing (e.g. Gen_18:22, 1Sa_1:26, Neh_9:5, Mar_11:25, Luk_18:11; Luk_18:13 [the usual Jewish mode, not followed by early Christian Church save on Sundays and the days between Easter and Whitsun]); (b) kneeling (Psa_95:6, Isa_45:23, 1Ki_8:54, Ezr_9:6, Dan_6:10, Luk_22:41, Act_7:60; Act_9:40; Act_20:35; Act_21:5, Eph_3:14); (c) prostrate, face to ground (Exo_34:6, Neh_8:6, 1Es_8:91, Jdt_9:1, 2Ma_13:12, Mat_26:39); face between knees (1Ki_18:42, cf. ? Psa_35:13 b); (d) sitting (? 2Sa_7:18); (e) hands uplifted (Psa_28:2; Psa_63:4; Psa_134:2, Lam_2:19; Lam_3:41, 2Ma_3:20, 1Ti_2:3) or extended [symbol of reception from God?] (Exo_9:20, 1Ki_8:22, Isa_1:16, Ezr_9:5, Psa_77:2 [ct. AV [Note: Authorized Version.] ]).
(2) Forms of prayer: (a) formulæ (Deu_21:7-8; Deu_26:5-15); (b) the Lord’s Prayer; (c) allusion to the Baptist’s (Luk_11:1); (d) Christ’s repeated prayer (Mat_26:44); (e) allusion to ‘vain repetitions’ or ‘battology’ (Mat_6:7, cf. Sir_7:14).
(3) Incense. The OT word sometimes means merely the smoke from a sacrifice. Real incense was (certainly in later OT period) in use at sacrificial ceremonies, with which prayer was probably always associated (cf. Gen_12:6). Incense typifies prayer (Psa_141:2; cf. Jer_11:12, Mal_1:11, Luk_1:10, Rev_5:8; Rev_8:3-4).
(4) Fasting. Being appropriate for times of solicitude and sorrow, fasting naturally became associated with prayer (Psa_35:13), especially after the Exile (Neh_1:4, Dan_9:3; cf. Luk_2:37), and was continued in the Christian Church (Act_13:3; Act_14:23, Mat_9:16). The following AV [Note: Authorized Version.] allusions to fasting coupled with prayer are absent from RV [Note: Revised Version.] (but see RVm [Note: Revised Version margin.] ):—Mat_17:21, Mar_9:29, Act_10:30, 1Co_7:5.
3. Prayer in the OT
(i.) Patriarchal Period.—Prayer is (1) colloquy with God (e.g. Gen_15:1-2; Gen_15:7-8; Gen_17:15-16; Gen_17:22); (2) intercession (e.g. Gen_17:16; Gen_18:23 ff.); (3) personal supplication (e.g. Gen_15:2; Gen_32:11; Gen_43:14); (4) asseveration (e.g. Gen_14:22); (5) vow (e.g. Gen_28:20; see art. Vows).
(ii.) The Law (i.e. as codified and expanded in later times).—The reticence as to prayer might suggest that it is voluntary and not patient of legislation; but in OT it is less a general duty (ct. [Note: t. contrast.] NT) than a prophetic privilege (especially re intercession); cf. Gen_20:7 and below, §§ iii.–vi. Note, however, the formulæ for thanksgiving (Deu_26:5-11), assertion of obedience (Deu_26:13-14, ct. [Note: t. contrast.] NT), supplication (Deu_26:16), expiation (Deu_21:7-8).
(iii.) Moses to Judges.—(1) Moses pre-eminently a man of prayer and an intercessor (e.g. Exo_8:12; Exo_8:30; Exo_32:11-13; Exo_32:32, cf. Jer_15:1): colloquy with God (Exo_3:1-22; Exo_4:1-31; Exo_5:22; Exo_6:1; Exo_6:10; Exo_6:12; Exo_6:28-30, Deu_3:23-25), appeal in crises (Exo_5:22, Num_11:11), prophetic blessing (Deu_33:6-11); (2) Joshua’s prayer after defeat (Jos_7:7-9), and in battle (Jos_10:14); (3) Gideon’s colloquy (Jdg_6:11-24); (4) Israelites’ frequent cry for help (Jdg_3:9; Jdg_3:15; Jdg_6:6 etc.).
(iv.) Kingdom Period.—(1) Samuel, like Moses, an intercessor (1Sa_7:5-6; 1Sa_7:9; 1Sa_8:6; 1Sa_8:10; 1Sa_8:21; 1Sa_12:23; 1Sa_15:11): colloquy (1Sa_16:1-3; cf. 1Sa_3:10-11); (2) David: apart from the Psalms, with which his connexion is dubious, the following prayers may be noted, especially the last:—for guidance (1Sa_23:2; 1Sa_30:8 [consulting ephod]), on behalf of child (2Sa_12:18), prayer of asseveration (1Sa_24:12-15; 1Sa_25:22 [a threat]), confession (2Sa_24:17), adoration, etc. (2Sa_7:18-29); (3) Solomon’s prayer for wisdom (1Ki_3:6 ff.; note the elaborate intercession attributed to him at dedication of Temple, 1Ki_8:22-53, where (ct. [Note: t. contrast.] 1Ki_8:63) sacrifice is not mentioned! The Temple is a house of prayer); (4) Elijah’s intercession (1Ki_18:36-37), colloquy (1Ki_19:9-11), prayer before miracle (1Ki_17:20-21), so also Elisha (2Ki_4:33; 2Ki_6:17); (5) Hezekiah prays in national crisis (2Ki_19:15) and in illness (2Ki_20:3); note his assertion of righteousness. For this period see also § v.
(v.) The Prophets.—Intercession in attitude, action, word, characterizes the prophets (much more than the priests, but cf. Joe_2:17), whether the earlier prophets, (§ iv. above) or those whose writings are extant. The reason lay in the prophet’s Divine call, his vision of the Divine will (so a ‘seer’), and his forthtelling of the Divine message. Hence comes prayerful expectancy (e.g. Jer_42:4), in the spirit of Hab_2:1; and intercession to avert disaster (e.g. Amo_7:2-3; Amo_7:5-6, Isa_63:9-17, and vividly Jer_14:15 [where observe the colloquy of persistent intercession not withstanding Divine discouragement]), combined with prayer in view of personal difficulty (e.g. Jer_20:7-13).
(vi.) Exile and Return.—In this period prayer looms large, owing to the cessation of sacrificial worship and the realization of chastisement. Accordingly confession and a humble sense of dependence are prominent. The following passages should be studied: Isa_63:7 to Isa_64:12, Ezr_9:5-15, Neh_1:4-11; Neh_9:5-38 (cf. retrospective Psalms, e.g. 106), Dan_9:4-19. Further, note the personal prayer-habit of Jewish leaders (Dan_6:1-28, Ezr_8:21-23). Nehemiah’s prayer is often ejaculatory (Neh_2:4; Neh_4:4), and sometimes betrays self-complacency (Neh_5:13; Neh_13:14; Neh_13:22).
(vii.) Psalms, Proverbs, Job.—The Book of ‘Praises’ might be appropriately called also the Book of ‘Prayers.’ (Five only are so described in title: Psa_17:1-15; Psa_86:1-17; Psa_90:1-17; Psa_102:1-28; Psa_142:1-7, but cf. Psa_72:20, Hab_3:1.) (1) Throughout the Psalms, prayer—whether of the poet as an individual or as representing the nation—is specially an outpouring—artless and impulsive—of varied experiences, needs, desires. Hence typical psalms exhibit transitions of thought and alternation of mood (e.g. Psa_6:7-10; Psa_42:1-11; Psa_69:20; Psa_69:27; Psa_69:30; Psa_77:9-11; Psa_109:23-30). (2) The blessing sought is oftener material or external, like rescue from trouble or chastisement. Not seldom, however, there is a more spiritual aim: in Psa_51:1-19 pardon is sought for its own sake, not to avert punishment, and Psa_119:1-176 is notable for repeated requests for inward enlightenment and quickening. The trend of the whole collection is indicated by its ready and natural adaptation to NT ideals of prayer. In estimating psalms which express vindictive and imprecatory sentiments, we should note that they breathe abhorrence of evil, and are not the utterance of private malice. Even on the lowest view they would illustrate the human element in the Scriptures, and the progressive nature of revelation, throwing into vivid relief the Gospel temper and teaching. The propriety of their regular use in public worship need not be discussed here.
Proverbs. Note the suggestive allusion to the character of a suppliant (Pro_15:6; Pro_15:29; Pro_28:9; cf. Psa_145:18-19, Jdt_8:31, Sir_35:16, Jam_5:10), and Agur’s prayer (Pro_30:7-9).
Job. In this dramatic poem Job’s objections to his friends’ criticisms often take the form of daring expostulation directly addressed to God (e.g. especially ch. 10). As a ‘cry in the dark’ the book re-echoes prayers like Psa_88:1-18; but the conflict of doubt culminates in the colloquy between God and Job, in which the latter expresses the reverent submission of faith (Job_42:1-6).
4. Prayer in the Apocrypha.—The Apocr. [Note: Apocrypha, Apocryphal.] books—of fiction, fable, history, with apocalyptic and sapiential writings—are of very unequal value, but contain many prayers. The ideas are on the whole admirable, sometimes reaching a distinctively NT level; the thought in 2Ma_12:44 as to prayer in relation to the dead is noteworthy (cf. below, 2 Es. and Bar.). As the books are little read, it may be well to take them in order, giving fairly full reference to relevant passages.
1 Esdras. Zerubbabel’s thanksgiving (4:68–69); prayer for journey, with confession (8:78–90).
2 Esdras. Confession and historical retrospect (3:4–36), colloquy with Uriel (4–14, where note the allusion to various OT intercessors, all useless at judgment-day, 7:102, 112 [not in AV [Note: Authorized Version.] ]).
Tobit. Prevailing prayer of Tobit and Sarah (Tob_3:1-15); Tobias urged to pray (Tob_4:19)—prays in nuptial room (Tob_8:4-8); thanksgiving of Raguel (Tob_8:15-17), Tobit (Tob_11:14-15; Tob_11:17; Tob_11:13).
Judith. Except where general supplication is made (Jdt_4:9 to Jdt_13:16; Jdt_6:18-19; Jdt_7:29), or where Judith’s intercession is sought (Jdt_8:31), prayer in this romance is of a very unworthy kind: prayer for the success of a trick (ch. 9); prayer and the plans of Holofernes (Jdt_11:17-18); prayer before slaying him (Jdt_13:4-5).
Ad. Esther. Prayers of Mordecai (13:8–18) and Esther (14:3–19) in national peril.
Wisdom. Chs. 9–19 are in prayer-form. Note the picturesque illustration of manna and the morning prayer (Wis_16:27-28).
Sirach. In this book prayer reaches heights: value of prayer (Sir_21:5), true prayer heard of God (Sir_35:13-17), prayer in sickness (Sir_38:8; Sir_38:14, cf. Jam_5:14-16), for deliverance from sin (Sir_23:1-5), prayer and alms (Sir_7:10), ‘battology’ (Sir_7:14, cf. Mat_6:7), prayer and revenge (Sir_28:1-4, cf. Mat_6:14; Mat_18:21-22), national prayer against foe (Sir_36:1-17), thanksgiving, led by Simon (Sir_50:21-24), author’s closing prayer (Sir_51:1-12).
Baruch. Jews of Babylon ask those of Jerusalem to pray for welfare of Nebuchadnezzar (1:11; cf. Ezr_6:10, Jer_29:7, 1Ti_2:2); prayer and confession of captive Israelites (1:15–3:8, where note prayer by the dead, 3:4, but see RVm [Note: Revised Version margin.] ).
Song of the Three. Prayer and confession of Azarias before the Benedicite (vv. 1–22; cf. Ezr_9:1-15, Dan_9:1-27).
Susanna. Her prevailing prayer (vv. 42–44).
Bel. Brief prayer by Habakkuk (v. 35), Daniel (v. 38), king of Babylon (v. 41).
Prayer of Manasses. For pardon.
Maccabees. The two books are quite distinct, 1 Mac. being much the more reliable as history. Prayer is very prominent throughout the whole Maccabæan struggle,—before, during, and after battles (1Ma_3:46-53; 1Ma_4:10; 1Ma_4:24; 1Ma_4:30-33; 1Ma_4:40; 1Ma_4:55; 1Ma_7:33-38; 1Ma_7:41-42; 1Ma_9:46; 1Ma_11:71, 2Ma_1:24-29; 2Ma_3:22; 2Ma_10:13; 2Ma_10:25; 2Ma_10:33; 2Ma_11:6; 2Ma_12:15; 2Ma_12:28; 2Ma_12:42; 2Ma_13:10-12; 2Ma_13:14; 2Ma_14:16; 2Ma_14:34-36; 2Ma_15:22-24; 2Ma_15:28; 2Ma_15:27). Note specially in 2 Mac. the allusion to the efficacy of prayer, etc., of the living for the dead (1Ma_12:44-45. cf. baptism for dead, 1Co_15:29, and [?] 2Ti_1:18), and prayer of the dead for the living (1Ma_15:12-14; cf. angelic intercession, Zec_1:12).
5. Prayer in the NT
I. Example and teaching of Jesus Christ.—The special character of the Fourth Gospel should be remembered. Of the Synoptics, Lk. is specially instructive as to prayer (cf. Acts also). For Lord’s Prayer, see separate article.
(i.) Christ’s example
(a) Prays at great moments in His life: baptism (Luk_3:21), election of Apostles (Luk_6:12-13), miracles (Luk_9:16; cf. Joh_6:23, Mar_7:34 [implied] Mar_9:29, Joh_9:30-33 [implied] Joh_11:41-42), transfiguration (Luk_9:29); Gethsemane (Luk_22:39-46), crucifixion (Mat_27:46, Luk_23:46); (b) intercedes for disciples (Joh_17:1-26), Peter (Luk_22:32), soldiers (Luk_23:34); for His intercession in glory, see below, § II. (ii.) (1).
(ii.) Christ’s teaching.—The range of prayer is chiefly (ct. [Note: t. contrast.] OT) for spiritual blessing (cf. Lord’s Prayer, and esp. Mat_6:33), but not exclusively so (‘daily bread’ in Lord’s Prayer and Mat_24:20). The conditions and requisites of prayer are numerous.—(a) Earnestness [cf. urgent supplication in OT, esp. Psalms] (Luk_11:5-13, where note juxtaposition with Lord’s Prayer, Luk_18:1-8); and His attitude to the Syrophœnician seems to teach urgency of petition (Mar_7:27). (b) Humility (Luk_18:9-14; the juxtaposition with preceding parable is suggestive, and ct. [Note: t. contrast.] OT assertion of righteousness; e.g. in Dt. and Neh. [see above, 3 (vi.)], Luk_17:10); ambition rebuked (Mat_20:20-23). (c) A forgiving spirit: as in Sir. (see above, § 4). (d) Privacy recommended; see above, § 2 (i.) end, and cf. Christ’s own example of solitary prayer (Luk_6:12). (e) Without ‘battology’; see above, § 2 (iii.) (2), where the reff. show that the repetition discouraged is that of mere mechanical prayer (cf. heathen incantations) or of pretence (Mar_12:40). (f) With faith. Mar_11:23 contains just such hyperbole as would appeal to an Eastern mind and enforce the value of prayer; while the seeming paradox of v. 24 must be taken along with this and understood in the light of Christ’s general teaching. The need of faith is further illustrated by Christ’s attitude to those seeking aid (e.g. Mat_8:13; Mat_9:28, Mar_5:35; Mar_9:23, Luk_8:48). (g) Agreement when two or three join in prayer (Mat_18:19-20). (h) In His name (Joh_14:13; Joh_15:16; Joh_16:23-25). This specially Johannine feature suggests frame of mind rather than form of speech (cf. Mat_18:5; Mat_18:20; Mat_10:22 etc.; on the other hand, cf. Act_3:6; Act_3:10). For the Christology it supports, see below, § II. (ii.) 1.
II. Customs and ideas in Apostolic times.—Evidence is afforded by Acts (where the prominence given to prayer is natural if Lk. wrote it, see above, § I.), and by Epp., whose writers had inherited the best traditions of Jewish piety and had also assimilated their Master’s teaching (which, however, they may not in every point have grasped fully). A glimpse of prayer-triumphs would be afforded by such passages as Act_3:10; Act_4:31; Act_9:40; Act_10:4; Act_12:5; Act_12:12; Act_16:25; Act_28:8. One or two detailed points have already come up for notice (see above § 2 (i. ii. iii. 1. 4), 5 (I. ii. (h)), but it may be well now to collect, from Acts to the Apocalypse, some passages showing the practice and teaching as to prayer in the Apostolic Church.
(i.) Prayer is found in connexion with:—(1) Laying on of hands: (a) in healing (Act_28:8; cf. Act_9:17, (see below (3)); (b) after baptism (Act_8:14-17; cf. Act_19:6); (c) on appointment to office (Act_6:6; Act_13:3), with which also prayerful lot-casting is associated (Act_1:24; Act_1:26, cf. Pro_16:33). (2) Public worship (1Ti_2:1-15). (a) Both sexes participate (cf. 1Ti_5:6, 1Co_11:4-5); (b) prayer and gift of tongues (1Co_14:14; 1Co_14:16, where it is suggested that the head as well as the heart is concerned with prayer); (c) ‘state-prayers’ in the Apostolic Church (1Ti_2:1 f.; cf. § 4 ‘Baruch’). (3) Sickness (Jam_5:13-16, where notice conjunction of prayer and outward means [for unction cf. Mar_6:13] with confession; physical and spiritual healing are associated, and both with prayer; see above, § 4 ‘Sirach’).
(ii.) (1) A distinctive Idea in NT prayer is the work of the Holy Spirit. He aids us in prayer (Rom_8:14-16, Eph_6:18, Jud_1:20), interceding for us (Rom_8:26). Christ also intercedes (Rom_8:34, Heb_7:25; cf. § 5 I. (1.) (b)). Ct. [Note: t. contrast.] presentation of prayer to God in Rev_5:8; Rev_8:4. By Christ we enjoy free access to God (Gal_4:4-7, Eph_2:18; Eph_3:12, Heb_4:15-16; Heb_10:19-22; see above, § 5 I. (II.) (h)); prayer offered to Christ direct (Act_7:59-60; Act_9:14 (?), 1Co_1:2 (?)). (2) Prayer needs faith (Jam_1:6-8, 1Ti_2:8 RVm [Note: Revised Version margin.] , Heb_10:22), must have right alms (Jam_4:3), and be backed by conduct (1Jn_3:22, cf. above, § 3 (vii.) ‘Proverbs’). Such prayer succeeds (Jam_5:16-18, 1Jn_3:22; 1Jn_5:14-15). Prayer for temporal gifts is not very conspicuous in NT, but see Rom_1:10, 2Co_12:8, Php_4:6. (3) Exhortations to prayer (Rom_12:12, Col_4:2, 1Th_5:16, 1Pe_4:7, Jud_1:20). (4) Reminiscences of OT occur in prayer as colloquy (Act_9:13-16; Act_22:17-21; cf. § 3), as struggle (Rom_15:30, Col_2:1; Col_4:12; cf. Gen_32:24), as cry for vengeance (Rev_6:9-10, ct. [Note: t. contrast.] 1Ti_2:8). (5) Intercession, which in OT is specially characteristic of the prophetic office, is here a general duty, and is very prominent: Apostles for converts (Rom_10:1; Rom_15:5, 2Co_13:7, Eph_1:15; Eph_3:14, Php_1:4; Php_1:9, Col_1:9; Col_2:1, 1Th_1:2, 2Th_1:11, Phm_1:4, 3Jn_1:2); converts for Apostles (Act_12:5, Rom_15:30, 2Co_1:11; 2Co_9:14, Col_4:3, 2Th_3:1, Phm_1:22); for one another (Jam_5:15, 1Jn_5:16 [within limit]). (6) Thanksgiving abounds (Rom_1:3, 1Co_1:4, 2Co_2:14; 2Co_8:15, Php_1:3, Col_1:3, 1Th_1:2; 1Th_2:13, 2Th_1:3; 2Th_2:13, 1Ti_1:12, 2Ti_1:3). (7) Note also the salutation and blessing at the beginning and close of Epistles. The NT closes with a threefold prayer for Christ’s coming (Rev_22:17; Rev_22:20).
H. F. B. Compston.