THE DISCIPLINES OF FAITH: PRAYER AND FASTING

                           “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us”.

—1 John 5:14

The Disciplines of Faith 

In this article, we shall elucidate upon the two most paramount Disciplines of Faith. The Disciplines of Faith are those indispensable practices that fortify and nourish one's spiritual convictions, fostering a profound communion with the Lord and cultivating a life steeped in faith and obedience to God. Considered essential requisites for a genuine Christian persona, these two Disciplines of Faith stand as imperatives, for no Christian can have spiritual strength without their faithful observance. These sacred disciplines find their expression both within the ecclesiastical confines and the private devotions of the Christian individual. Initially, we shall expound upon the significance of prayer, followed by an exposition on fasting.

The Invitation: Prayer

In Ezekiel 3:22, the prophet said, “And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee”. And as the Lord told Ezekiel so does He tell you, “Arise go forth, and I will talk with thee”. Fellowship and communication with God, prayer, as it is called, is one of the weightiest fundamental practices of Christianity, and the highest, I would venture say, of the Disciplines of Faith. The Lord beckons every child of His to partake in divine communion with Him; indeed, the Lord Jesus commanded His disciples, “pray ye”. 

Prayer stands as the quintessential practice within the Christian faith; it could be esteemed the very inception of one's odyssey in Christianity (as enjoined to "call upon the name of the Lord" for salvation) and the conclusion of one's earthly sojourn when a devout soul commends their spirit to the Lord (as exemplified in Luke 23:46). The Lord Jesus, God Incarnate, engaged in prayer with His Heavenly Father (as portrayed in the painting above "Christ in Gethsemane" by Heinrich Hofmann). Above all, it serves as the means by which one may draw ever closer to God in the sanctity of communion.

Therefore, due to its insurmountable importance, prayer is the duty of all Christians, as stated in the Book of Common Prayer: “The duty of all Christians is to follow Christ; to come together week by week for corporate worship; and to work, pray, and give for the spread of the kingdom of God”1.

The Types of Prayer

There are considered to be three types of prayer: confession, supplication, and thanksgiving. These three are done at both church and the private communion. 

Confessions, or repentance, are verbal acknowledgements of one’s sins, mistakes, and shortcomings for the purpose of forgiveness and reconciliation with God. Such confessions are the foremost prayer that should come from a Christian’s lips, for, as we will see later, God will not hear one’s prayers if they harbor unconfessed sin in their hearts. Thomas Carlyle has said, “Of all acts of man, repentance is the most divine”.1 Perhaps the most extensive confession in the Bible is David’s Psalm 51, written after he had transgressed against the Lord greatly by committing adultery and murder. He so eloquently begins his cry to God, “Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sin. For I acknowledge my transgressions: and my sin is ever before me”. (Psalm 51:1-3). In verse seven he prays, "Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow”.  All confessions should include an acknowledgment of past wrongdoings (“for I acknowledge my transgressions: and my sin is ever before me”), a petition for forgiveness (“have mercy upon me, O God, according to thy lovingkindness”), and a cry for holiness and purity (“wash me throughly from mine iniquity, and cleanse me from my sin”). It is because of our Saviour and Lord Jesus Christ Who “loved us, and washed us from our sins in his own blood” (Revelation 1:5) that we may obtain forgiveness for our sins. St. John wrote, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). 

The plea in confession for forgiveness and mercy is termed absolution. Through God's abundant mercy, we find forgiveness and the enabling grace to forsake our iniquities. Following genuine repentance and the subsequent pardon, it is incumbent upon the individual to abstain from the same transgression, as repentance inherently entails a departure from the sinful nature, including its desires and inclinations. Repentance is implemented to bring not only forgiveness but transformation. Given that confession is an acknowledgment of one's sorrow and regret for committing a sin, would not it indeed appear unusual if, following a sincere act of repentance, an individual were to revert to that same sin shortly thereafter? “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins” (Hebrews 10:26). “For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first. For it were better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them” (2 Peter 2:20-21, RV). Do not revert to your former way of life from the time before you became a Christian and were unfamiliar with the path of righteousness. If you truly are a Christian then you must truly act accordingly; if you sincerely believe the Bible is true then you must obey it sincerely. It is more advantageous to God and yourself to maintain an unconverted state than to embrace redemption and subsequently lapse back into a life of sin. 

We should cry, as the blind man did, “Jesus, thou Son of David, have mercy on me” (Luke 18:38). For you, as with all, are a sinner and in desperate need of the Lord’s mercy. We must be as the publican who endeavored to pray before God: “And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner” (Luke 18:13). “God be merciful to me a sinner”—O what a humble, lowly, broken request for forgiveness! And what a blessed one too! As the publican prayed, so should we. 

 Daily repent of your sins. “For there is not a just man upon earth, that doeth good, and sinneth not” (Ecclesiastes 7:20). You “have sinned, and come short of the glory of God”, for every human being on this earth throughout all time (besides Jesus) has. The Lord, being righteous, holy, and just, is poised to render judgment upon sin not repented of; during the Time of Judgment, every individual shall face judgment “according to their works” (see Revelation 20:13). “But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone”  (Revelation 21:8). The Lord Jesus said, “I tell you, Nay: but, except ye repent, ye shall all likewise perish” (Luke 13:5). Jesus Himself will “remove” you out of His Church in the end if you are found to be in sin, “except thou repent” (see Revelation 2:5). (For a further exposition on sin and transgression please see the article “Sin”).

All repentance, whether done as a congregation or as an individual, must be done with sorrow (even tears), humility, and reverence. Your heart must break and your eyes must weep at the thought that you have sinned against the Lord Who loved you and gave His only Son to die to save your soul. When confessing, do not say your prayer or the sins within your speech too quickly, as in a hurry; but take ample time to contemplate what you have done and the great seriousness of it. Do not merely say words; your heart must follow with your words and show the same brokenness and submission as your speech. 

A wounded spirit, by sin distrest, 

A broken heart that pants for rest, 

This is the sacrifice

Well-pleasing in the sight of God; 

A sinner crush’d beneath his load 

Thou never wilt despise.

O might I weep, and love Thee now, 

God of my health, my Saviour Thou, 

Thou canst only release 

My soul from all iniquity; 

 O speak the word, and set me free,

And bid me go in peace.

St. James says of repentance, “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness” (James 4:8-9). Cleanse your hands and purify your heart before it is too late! Do not be “double minded”; make up your mind to be holy and blameless before God and turn away from your abominable sins. “Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness” (James 4:9). “Cry when you repent!” the saint says. “Mourn!” “Lament!” “Weep!” Do not laugh but instead mourn bitterly; do not be joyful but feel heavy and sorrowful. Humble yourself and “repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:22). It is required that you be quite somber when you confess; for without the unfeigned reception of God’s mercy and forgiveness you would perish. 

Oh may my broken contrite heart 

Timely my sins lament

And early with repentant tears, 

Eternal woe prevent!

In a secluded environment, one may use whatever structure of confession they are accustomed to, provided it follows the qualifications given above (acknowledgment of sin, supplication for forgiveness, and supplication for sanctification). One might read from a book of prayer, a passage of Scripture (namely, those with a repentant message such as Psalm 51), or pray extemporaneously. However it may sound like, be sure it is somewhat reminiscent of the message in this example:

O Lord, I humbly confess that I have transgressed Thy holy commandments. I beseech Thy forgiveness and seek Thy divine guidance in living a life that is pleasing in Thy sight. I confess my utter dependence on thy grace and mercy, and I give thanks for the gift of salvation through Thy Son, Jesus Christ. Aid me to turn away from iniquity and walk in Thy righteous paths. In the name of Jesus, I offer this prayer. Amen. 

In an ecclesiastical setting, the majority of believers engage in repentance for their transgressions in the early phases of the service. Within Catholic and Eastern Orthodox liturgies, individuals are afforded the chance to privately confess their sins to a clergyman or priest. Universally, traditional congregations participate in communal expressions of repentance, frequently reciting from a liturgical manual or hymnbook, exemplified by the commonly employed formulation:

Almighty and most merciful Father, we, Thy humble servants, do confess that we have sinned against Thee in thought, word, and deed. We have transgressed Thy holy commandments and strayed from Thy righteous path. We are truly sorry and repent of our sins. Have mercy upon us, O Lord, according to Thy lovingkindness; according to the multitude of thy tender mercies, blot out our transgressions. Create in us a clean heart, O God, and renew a right spirit within us. Restore unto us the joy of thy salvation, and uphold us with Thy free Spirit. We beseech thee to grant us Thy grace, that we may walk in Thy ways and live in accordance with Thy holy will. In the name of Thy Son, Jesus Christ, we pray. Amen. 

(Notice how it so fitly it uses portions of the fifty-first psalm.)

Remember this while you confess your sins: that without repentance one goes without mercy, mercy that only is bestowed upon those who acknowledge they have need for such. There is pardon for the sinner, if the sinner will just confess that he is such and in need of pardon. The greatest sinner of all is one hears a call to repentance but does not respond to it. Repent, for then “times of refreshing shall come from the presence of the Lord” (Acts 3:19)

The second type of prayer is supplication; St. Paul described it quite appropriately in Philippians 4:6: “In every thing by prayer and supplication with thanksgiving let your requests be made known unto God”. Supplication, therefore, is a requesting, a plea, a petition to Almighty God to act concerning something, and hence moves the Lord to intervene. Confession utilizes supplication in that it contains a cry (a request) for mercy. As we will see shortly, the Bible describes the Lord as One Who is eager to answer the requests of His children: “Thou openest thine hand, and satisfiest the desire of every living thing” (Psalm 145:16). “Thou hast given him his heart's desire, and hast not withholden the request of his lips” (Psalm 21:2). The Lord God beckons, “Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not” (Jeremiah 33:3). Of course, as we will see later, God is not merely a genie that grants whomever comes to them their wish. Fulfilling one’s request is not His main purpose, nor should it be our reason to value Him. However, God shall gladly answer your request if it is in His will and you are holy and obedient (as we will see shortly). In addition, please also note that we are not to solely supplicate for material things or worldly affairs, but for all things, as the Scriptures teach:  “in every thing by prayer and supplication with thanksgiving let your requests be made known unto God”. In the realm of supplication, one may also tell the Lord how he feels, the troubles overwhelming him, and express his hope in the Lord. David said, “I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. I poured out my complaint before him; I shewed before him my trouble.” St. Paul says, “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Philippians 4:7); that is, great peace will follow those who take all their worries, distresses, needs, and requests to the Lord: “Casting all your care upon him; for he careth for you” (1 Peter 5:7).

What a Friend we have in Jesus,

All our sins and griefs to bear!

What a privilege to carry

Ev'rything to God in prayer!

O what peace we often forfeit, O what needless pain we bear,

All because we do not carry

Everything to God in prayer!

Have we trials and temptations?

Is there trouble anywhere?

We should never be discouraged,

Take it to the Lord in prayer.

Can we find a friend so faithful

Who will all our sorrows share?

Jesus knows our every weakness,

Take it to the Lord in prayer.

Are we weak and heavy-laden,

Cumbered with a load of care?

Precious Savior, still our refuge—

Take it to the Lord in prayer;

Do thy friends despise, forsake thee?

Take it to the Lord in prayer;

In His arms He’ll take and shield thee,

Thou wilt find a solace there.

An example of a supplication is found in Psalm 19:13: “Keep back thy servant also from presumptuous sins; let them not have dominion over me”. In this passage David beseeches the Lord to keep him from evildoings and mischief and to not allow such to have rule over him, a capital example of praying not only for worldly things, but for spiritual. The prayer of Jabez also displays the content of a good supplication: “And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested” (1 Chronicles 4:10). The Lord was greatly pleased with Jabez’s humble cry for “help in time of need” (Hebrews 4:16), and gave him what Jabez petitioned for. 

Another example of what one’s common supplication might look like is this: 

Oh Lord, I beseech Thee to grant me Thy strength when I am weak, Thy wisdom when I am in doubt, and Thy pardon for my transgressions. Lead me in Thy righteous ways and keep me within Thy eternal love, that I may find peace and fulfill Thy divine purpose. In Thy Son’s holy name I ask this. Amen.

A supplication expressing one’s troubles and needs in times of trial may resemble this (although it is generally advised to state explicitly one’s situation, however it is not done in this sample): 

O Lord God, I come before Thee in my time of distress, for my heart is heavy and my burdens weigh upon me like a yoke. In my weakness, I cry out to Thee, seeking Thy solace and guidance. Look upon Thy servant with mercy, for I am in dire need of Thy comfort and deliverance. In Thee, O Lord, I place my trust and lay my troubles, knowing that Thou art my refuge and strength. Hear my supplication, and in Thy infinite grace, grant me Thy peace and wisdom to navigate these trials. In the Lord Jesus’ name, Amen.

Congregational supplications are also common in a church service, often read from prayer books or hymnals, or as repeated of the minister by the congregation. A common one is this: 

O Lord, our heavenly Father, we humbly beseech Thee to incline thine ear unto our prayers and supplications. We, thy servants, do approach Thee with thankful hearts, seeking Thy divine counsel, wisdom, and fortitude. We implore Thee to bestow upon us Thy mercies and graces, as we encounter the trials of this world. We do confess our transgressions and failings, and entreat Thy forgiveness. We lift our voices for the afflicted, the infirm, the destitute, and the downtrodden. Let Thy divine will be accomplished, and may we steadfastly follow in Thy righteous ways. In the name of Jesus, we make these supplications. Amen. 

In addition, supplications may include intercession: supplication for others. A grand example in the Bible of one saint interceding for another is the cry of Abraham in Exodus 32:11-14. The Lord was planning to utterly destroy every one of His people, the children of Israel, as punishment for their wicked sins. “And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people”. Abraham interceded for the people to God consequently saving God’s people from His holy wrath. 

One may intercede for another brother or sister in Christ, their family, their nation, the unsaved, or whomever the Holy Ghost impresses them to pray for.

An example of a supplication for a Christian may resemble this, a prayer for Mary Marian who is in a great trial and want of good health: 

Merciful and sovereign Lord, I beseech Thee for Thy daughter, Mary Mariallan, who doth walk through the shadowed valley of affliction. Bestow upon her Thy divine grace, O Lord, that her faith may be made unwavering through these trying moments. With contrite hearts, we earnestly implore Thee to grant Mary Mariallan a touch of Thy healing hand, that she may recover and continue to serve Thee in good health, displaying Thy glory through her life. In the name of Jesus, our Redeemer, I make this plea. Amen.

And let us also observe this prayer for the unsaved James Jameson, for his salvation: 

Gracious and merciful Father, I do approach Thee on behalf of James Jameson, a soul who hath not yet known the saving grace of Thy Son, Jesus Christ. Lord, I beseech Thee that Thy Holy Spirit may work mightily in his heart, opening his eyes to the truth of Thy Word and the love of Thy Son. May he come to know Thee as his Savior and experience the joy of salvation. Lord, I do commit James into Thy loving hands, humbly asking for Thy divine intervention in his life. In Jesus' name, I do pray. Amen.

There is one more type of prayer, and that is thanksgiving or praise. It is prayer voiced for the purpose of expressing gratitude, appreciation, thanks, and praise to God for the many things He has done and Who our Lord God is. One may praise the Lord for His Word, the mercy He so graciously bestowed upon us, one’s material possessions, or a multitude of things. In addition, it is of grave importance that you thank the Lord and praise Him for faithfully answering your supplications. Jesus said unto His Heavenly Father, “I thank thee that thou hast heard me” (John 11:41); and the psalmist said, “Blessed be the Lord, because he hath heard the voice of my supplications” (Psalm 28:6). A form of thanks to God is often like this: “Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation” (Psalm 68:19). Or like such: “I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well” (Psalm 139:14). A prayer of thanksgiving may be as simple as “I thank Thee Lord”. One may thank the Lord for His aid in times of trial or His provision in times of dire need, like so: 

Thou, O Lord, hast shown me great mercies and hast heard my humble pleas. I give thanks for the daily bread and the deliverance from trials Thou hast bestowed upon thy servant. Amen. 

Or one may simply pray to the Lord, 

“I thank Thee Lord for giving me a good family and dear friends”.

Praise and thanks to God is paramount in the Christian’s prayer life. God requires it of His children that they praise Him, for it is fit and altogether reasonable to do so. Psalm 106:1: “Praise ye the Lord. O give thanks unto the Lord; for he is good: for his mercy endureth forever”. Psalm 100:4: “Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name”.  Colossians 3:17 commands, “And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him”. Give thanks to the Lord! Rejoice in Him!

“But if I do not feel thankful? Surely I don’t need to praise God when I don’t feel like it or when I am having a hard time.” Yes, you indeed do. “In every thing give thanks: for this is the will of God in Christ Jesus concerning you” (1 Thessalonians 5:18). “In everything give thanks”, and do not shirk praising Him in even one circumstance. If you do not feel as though you can praise God with a joyful and grateful spirit you must repent for your ingratitude and pray to God Psalm 51:15: “O Lord, open thou my lips; and my mouth shall shew forth thy praise”. Ask Him penitently and humbly to fill you with joy and thankfulness through His spirit (“in thy presence is fulness of joy”—Psalm 16:11) and to give you the grace so that you may be able to praise Him with your “whole heart” (Psalm 138:1).

The Prayer of Faith

In James 5:15, St. James introduces the term “the prayer of faith” declares that it shall save the sick and “the Lord shall raise him up”. The prayer of faith is essential if one’s prayers are to answered, for the prayer of unbelief God will not hear; furthermore St. James writes, “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord” (James 1:6). If a Christian is to ask for anything, “let him ask in faith”.

What is faith? Faith is the believing (without doubting) the promises of God as true, that God has not lied to you when He has said, "If ye shall ask any thing in my name, I will do it” (John 14:14). God will never fail in honouring His promises, therefore when He declares that He will answer you, rest assured that He will answer you. All who have believed God to respond to their prayers can testify that He has never dissapointed them, as “To thee they cried, and were saved; in thee they trusted, and were not disappointed” (Psalms 22:5, RSV). Indeed, all that have trusted the Lord to be true may say, “Thou, LORD, hast not forsaken them that seek thee” (Psalm 9:10). 

In what do we anchor our faith? First, it rests upon the conviction that God is capable of fulfilling His pledges—owing to His omnipotence. “Ah, Lord God! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, and there is nothing too hard for thee"(Jeremiah 32:17). Observing the manifestations of God's might throughout Scripture, we should hold firm to the belief that He retains the capacity to accomplish all feats, even to the extent of “able to do exceeding abundantly above all that we ask or think” (Ephesians 3:20).

One must not entertain a moment's doubt regarding God's omnipotence, for were He to lose dominion over a single aspect, His omnipotence and dominion would be constrained and finite. To entertain the idea of a limited God's inability to consistently answer prayers would cast uncertainty on the scope of God's capabilities. Similar to Job's prayerful declaration, “I know that thou canst do every thing, and that no thought can be withholden from thee” (Job 42:2), we must affirm this absolute. If one were to harbor notions of God's limitations, such a belief would contradict His portrayal in His Word—sovereign; for He declares, “My counsel shall stand, and I will do all my pleasure” (Isaiah 46:10), and, “The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all” (Psalm 103:19). “And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth” (Revelation 19:6). To possess the prayer of unwavering faith, one must firmly believe in God's ability to achieve all things, acknowledge His sovereignty over all creation, and understand that nothing lies beyond His omnipotence. Only then can they be fully convinced that God will heed their prayers.

Second, one must place their faith on God’s willingness to answer their prayer, for the ability of God has no real meaning to us unless God wills to utilize His power. “For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him” (2 Chronicles 16:9).  As displayed in this passage, the Lord yearns to manifest His power to those who fearfully follow Him. As Jesus said to the leper, "I will; be thou clean" (Matthew 8:3), so does He say unto all that call upon Him with a pure heart, "I will to answer your prayer".

Let us use an exemplary scenario to demonstrate the “prayer of faith”. Willy Williams, who has been a Christian for but three months, determines within himself that he will begin to pray for wisdom concerning his career, as he understands the importance of seeking the Lord for direction for such a major decision. However, he seems to doubt in his mind if God shall respond to His prayers. What should our poor Mr. Williams do? Should he cease praying? By all means, no—that is one of the worst things to do at a time as that. He should beseech God to increase his faith; read and believe the Bible, (for “faith cometh by hearing, and hearing by the word of God” (Romans 10:17); and endeavor to pray only the “prayer of faith”, those prayers which are motivated by the understanding that God will answer. What scriptures should he read to increase his faith, you might ask? Perhaps since he is petitioning for wisdom he should meditate on James 1:5. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him”. Or perhaps Proverbs 2:3-6: “Yea, if thou criest after knowledge, and liftest up thy voice for understanding;If thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the LORD, and find the knowledge of God. For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding” (Proverbs 2:3-6). Or John 16:23, “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you”. As Mr. Williams meditates on these scriptures, keeping in His mind that God, Who spoke these words, cannot lie; he will finds faith grow stronger and stronger as it is built upon the solid rock of Christ’s teachings (see Luke 6:47-48). 

`The Significance of Prayer

Prayer is man’s noble exercise. There is none more valuable than spending time with God Himself; it is to be considered the finest, priceless part of a Christian’s schedule. Sir Thomas Buxton stated, “You know the value of prayer: it is precious beyond all price. Never, never neglect it". As man’s chief purpose is to enjoy God and glorify Him, communion with God, the means by which we enjoy Him, should be our main goal in life, the very purpose for our being. If a Christian does not pray often, I guarantee that Satan will devour them up into the ways of the world.

Whom is (reasonably) more important to talk to: God or your friends? Whom is the greatest, kindest, and who, might I ask, has greater love for you? “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). Since Jesus died for you, should He not have the primary space of your life? Should He not be your closest friend? Who loves you more than God? 

Hence as God loves us, we ought to love Him, and therefore commune with Him in every spare moment of life hereafter. Let prayer be your business above anything else. 

The Reasons for Praying 

The foremost reason for why one should pray is simply because the Lord has told them to in His command, “Pray ye”. To not pray is transgressing the Lord’s holy commandments, sin,  we may call it, and therefore results in judgement. Verily, the Lord knows what is best for you, and trust, without a doubt, that He will always command you to do such things as are best for you, and guide you in them. 

Secondly, St. James said, “Ye have not, because ye ask not” (James 4:2). Comparably, Jesus our Lord said, “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you” (Matthew 7:7). What does this mean, or what might it imply? Let us first establish that God will not answer a prayer that is not in His will; no one has ever and never will be able to make God do something that He does not will to do. As Jesus teaches, when we knock, the Lord shall open the door, indicating that it is indeed God's will to grant access. But ponder this: if we abstain from knocking, will that door, which God intends to open, ever swing open? As the Scripture aptly notes, “Ye have not, because ye ask not," similarly, the door remains unopened when we refrain from knocking. We see here then that for God’s divine, perfect will to be done, we must ask, in a display of dependency and submission to God, and then God will graciously grant that request in accordance with His will. As a matter of fact, we are to pray to God, “Thy will be done in earth, as it is in heaven” (Matthew 6:10). If you desire that God’s will might be done in your life you must petition Him for it. To receive from the Lord you have need to pray for what things you would receive. “Ask, and it shall be given you” for “ye have not, because ye ask not”; as John Wesley has said, “God does nothing but in response to prayer”. This is one of the most paramount principles concerning prayer, and shall, if you will but grasp all its meaning and theological implications, urge you to pray earnestly and all the more.

Thirdly, prayer, being the conduit through which the will and divine assistance of God are sought, brings the profound comfort of peace, joy, and unwavering assurance; you may rest assured that by placing your deepest needs into the hands of the Lord, He shall graciously furnish the solutions and consolation you seek.The Lord Jesus summons His followers, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28). As the Lord took your cares upon Him at the Cross, as He suffered the torment of human pain for your peace (“the chastisement of our peace was upon him”), you may cast “all your care upon him; for he careth for you” (1 Peter 5:7). St. Paul writes, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (Philippians 4:6). The knowledge that your request is heard and will be answered with what is always the best thing for you brings great peace and soundness of mind. Provided that peace comes from prayer and trusting God concerning that prayer, we may deduce that where no prayer and trust is, no divine peace abounds. Those who seek serenity without offering their supplications and crying out to God do not attain genuine peace, for they lack a cause for rejoicing, having not beseeched, and consequently, they shall not receive, seeing they err in their lack of entreaty. 

Fourthly, if you are to do well in the world, you must pray. John Wesley said, “I have so much to do that I spend several hours in prayer before I am able to do it”1. One who prays often will be aided and guided by God in all they do; he who does not pray robs himself of God’s help. When one prays, they are entreating God for His assistance, divine intervention, and will have God’s hand over all they do. When one does not pray often they display great pride and independence from God—as if one was not in need of God’s merciful aid. Charles Finney said that a lack of prayer was a mark of self-sufficiency. Martin Luther said, “If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. I have so much business I cannot get on without spending three hours daily in prayer”. Prayer serves as the channel to access and unleash divine power. When one spends time with God, they cannot help but become like Him more and more. A Christian shall never do anything significant for God if they do not pray to Him daily, nor will they ever have much worth in the Church if they do not commune with their Lord and Saviour. But when a Christian prays and prays frequently, all heaven opens and Satan trembles; a praying believer can turn the world upside down (in a good sense, as in Acts 17:6). 

Notice that one of the benefits of prayer is not to inform God on your situation as though He is not knowledgeable of it. As is expounded on in the article, “The Realities of God”, the Lord knows all things. The Lord is “perfect in knowledge” (Job 46:10) and “his understanding is infinite” (Psalm 147:5). There is not “any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do” (Hebrews 4:13). God is omniscient, that is, having knowledge of and understanding of everything throughout all time. God knows what you will pray to Him before you pray and understands all things about you and your condition; for “his understanding is infinite” (Psalm 147:5). We will discuss the implications of this concerning prayer later, but do not use this as an excuse for a lack of prayer.

  The Effectual Prayer

We now must address a question paramount in the Christian prayer life: Does God always answer prayer? “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you” (John 16:23). According to the Word of God, yes, He does. The Lord God plainly says, “If ye shall ask any thing in my name, I will do it” (John 14:14). Of course, Jesus was speaking to His disciples, obedient followers of Him; and here we find the persons to which God will hear the prayers of. 

God hears the prayers of His obedient, righteous children, for that is what He has promised to do; He does not promise to respond to the prayers of anyone but the righteous, the ones who love Him enough to keep His commandments. “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight” (1 John 3:22). Only “the effectual fervent prayer of a righteous man availeth much”, and the disobedient Christian’s prayer will avail nothing. David said, “If I regard iniquity in my heart, the Lord will not hear me” (Psalm 66:18); here we grasp the principle that God shall not turn His ear to the prayers of those who harbour unconfessed sin in their life. Our transgressions stand as an impediment in the eyes of the Almighty, hindering His response to our supplications, for the Divine One is resolute in His word: should one persist in wrongdoing, His ear shall be turned away from their plea. The Lord yearns to heed our entreaties, yet in His righteousness, He refrains from relenting if iniquity holds sway within the petitioner's heart. “Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear” (Isaiah 59:1-2). In this passage we see that God’s willingness or ability to respond is not solely what determines whether a prayer is answered, but that one’s sin separates them from God to where He will not hear, despite that He wills to. Furthermore, those who, in their devotion, fail to manifest a profound love and reverence for the Lord, exhibited through obedience to His divine precepts and sincere repentance, are unworthy to receive the gracious answers to their supplications from the Almighty. Let us examine certain specific transgressions that hinder the reception of prayers, often concealed from the eyes of believers.

St. James declares of the one who prays: “But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord.” First and foremost, unbelief is one of the greatest of sins that keeps prayer from being answered. Doubt, in any form, is anything contrary to pure faith, manifesting as the uncertainty regarding whether God has indeed hearkened to your supplications. As we discussed, faith is expecting that God will fulfill His promises (which He always keeps). Unbelief is one of the greatest abominations to the Lord, for it calls God a liar: “he that believeth not God hath made him a liar” (1 John 5:10). God has told one what He will do for them in His Word and has always kept His Word, and yet they doubt that He might do it. That is calling God a liar, as though He does not mean what He said, and will not do what He has declared he would. “God is not mocked”. God shall not answer the petition of one who doubts in his heart and mind that He might answer. You shall not receive anything from the Lord if you doubt Him for a second (and do not repent). We ought to be like the man who prayed to the Lord for His child to be healed: “And straightway the father of the child cried out, and said with tears, And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief” (Mark 9:24). If you ever find yourself doubting or worrying if the Lord will answer you, you must repent and cry out “Lord, I believe, help Thou mine unbelief!” Only the Lord God is able to keep you in perfect faith and purge you from you the abhorrent shadows of unbelief, hence call upon Him for divine faith. 

What might an unbelieving thought sound like? Perhaps you begin to worry about the situation you had petitioned the Lord to intervene in, then you begin to devise your own solution instead of waiting for the Lord. “What if God did not hear me?” “Egads…Nothing can change the circumstances I am in. God can’t do it”. “Gracious! I’m not even sure God is real. How can I believe He will do that?” “Perhaps God is too distant or powerless to make a difference. I don’t believe He will actually intervene in anything”. “Maybe God doesn’t care enough about me to do that for me”. “Dear me! I’ve been praying for a while now, and nothing's happening. I’m sure God has forgotten by now”. “Why, I prayed for this very thing before, and it didn't happen. Why should I bother with it now?” “I heard that so-and-so prayed this and it didn’t happen for them. What if it doesn’t work for me either?” Of course, given the depravity and wretchedness of the human race, there are many more doubtful thoughts that could arise. 

These are ATROCITIES, ABOMINATIONS in the sight of the Lord! O, how the Lord God despises these thoughts! O, how they call God a liar! And O, how God hates for His own children to call Him a liar! It does not matter if one does not think Almighty God has the power to answer their prayer. It does not matter if so-and-so did not get his prayer answered. (His prayer, which, I assure you, went unanswered because of his sin, such as unbelief). It does not carry any weight if it is taken longer than you expected. It is what God and what His promises say that matter, not what your mind may think. Trust that what God has spoken in His Word is true, for God has given you no reason for you to doubt Him. He never fails or forsakes His obedient children, and none that wait on God shall be ashamed or disappointed: “Yea, let none that wait on thee be ashamed” (Psalm 25:3). If you find those thoughts (or abhorrences like them) circulating through your mind, you must cry “Forgive me, O Lord, for my doubts and fears! Lord I believe; help Thou mine unbelief!" And you must keep crying that each time you find a sinful, unbelieving thought, till you cease from having them. 

“Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God” (Hebrews 3:12). Unbelief is, as displayed in this passage, wicked, evil, mocks God to scorn, and departs from (forsakes) Him. As you might have discerned already, I am quite passionate about the topic of unbelief; that is because God is quite passionate about it. I hardly ever use capital letters for whole words, but when writing about unbelief I cannot help myself; unbelief is the thing that has causes millions of souls to go to Hell, and thousands of Christians to depart from God. It would serve you well to take the sin of unbelief as seriously as God does. 

A second sin that often hinders one’s prayers from being answered while the sinner is in unawares is impatience, that is, restlessness due to an unwillingness to wait, endure pain or hardship, or delay of what one is wanting to happen; the opposite of patience. The Lord promises to answer one’s prayer, but in His own timing. “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36). “Ye have need of patience”, the writer says, if you will inherit the promises; and I assure you, that if you are unwilling to wait at length for God to respond to your prayers, then you shall not receive responses at all—for impatience is sin. The Lord commands you, dear Christian, that you be patient: “Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering” (Colossians 3:12), and it is for your sake that He commands this, not His own: “The Lord is not slow with what he promises, according to certain people's idea of slowness; no, he is longsuffering for your sake” (2 Peter 3:9, Moffatt’s Translation). It is not the Lord’s slowness that causes you to “have need of patience” but your own. Perhaps your heart is hard, and because of it God would have you endure trial and temptation for longer than you would have liked for the purpose of softening it; perhaps He wills for you to learn dependency and faith in Him despite hardship; perhaps He does not, in His perfect timing, will for you to be delivered at that very moment. Whatever the reason, God shall answer your prayer, no doubt, but you must wait patiently for Him, and submit yourself to His timing.  Without patience, however,  you will not obtain anything from the Lord. Do not think that when prayers take long to be answered that God will not respond, for He will, and God is never tardy. 

Thirdly, one might pray without results because of pride, the root of entitlement. Entitlement is the belief or expectation that one is deserving of certain privileges, benefits, or special treatment, an idea that is rampant in the minds of today. No one is deserving of anything, especially from God, for all are nothing in His eyes, dust and ashes compared to Him. “For he knoweth our frame; he remembereth that we are dust” (Psalm 103:14). It is not because of our righteousness that the Lord answers our prayers (although we ought to be righteous), but because of His great mercy. Do not believe in pride that one is somehow worthy of God’s benefits (as if we have right to obtain them), but instead look upon yourself as nothing, and so realizing the favorable mercy God has graciously bestowed on us all. 

“Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished” (Proverbs 16:5). All that are proud, lifting themselves up higher than they ought to be, are great sinners in the sight of the Lord; therefore St. Peter says, “God resisteth the proud” (1 Peter 5:5). They that are proud, that are confident in their own ability, that do not “esteem other better than themselves”, and that exalt themselves will not receive anything from the Lord. 

Another great hindrance of prayer answered is bitterness, a result of unforgiveness and prolongment of anger, akin to resentment, hatred, cynicism, and hostility. “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses” (Mark 11:25). Perhaps one was hurt by another, even their friend, and could not forgive them. Perhaps years after the offense was done they still are angry at them and have not been reconciled to each other. Perhaps this person even hates the other for the wrong they did. This is bitterness: refusal (or difficulty) of forgiving another, a subtle or strong hatred, and anger stubbornly harbored as a result one’s past experiences. “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice” (Ephesians 4:31). “Love your enemies” (Luke 6:27). If one regards the iniquity of bitterness in the heart, the Lord will not hear them.

To be free from the sin of bitterness, you must receive the grace of God and, with the grace of God you have received, forgive all you harbor bitterness towards. “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled” (Hebrews 12:15). “And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you” (Ephesians 4:32). Because God has forgiven you “for Christ’s sake”, you need to forgive others for God’s sake. Jesus Christ said, “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14-15). Forgive, and you shall be forgiven; be forgiven, and God will pour down His graces upon you and answer your prayers. 

Fourthly, a lack of diligence is a sin that greatly turns God’s ear away from a prayer. A lack of diligence in prayer may appear in the form of forgetting what you had determined to pray for, praying half-heartedly, apathy, and a dearth of prayer. God is solely a “rewarder of them that diligently seek him” (Hebrews 11:6) and a rewarder of none else. Perhaps a Christian person, one who is somewhat new at the art of prayer, named Johnny Johnson, decides to pray for the salvation of his friend, Lucy Luciston. However, he prays out of obligation, not out of pure desire for Lucy’s salvation; hence after the first night of praying to God for her salvation, he forgets to pray for her the following night. Then, when he does remember to intercede for her (three days after he determined to), he prays to God apathetically, not on his knees earnestly crying out to God with his whole heart. Moreover, the fellow only prays a short two minutes for her salvation each day, whereas if he was deeply sincere in his request he would petition God for his friend for at least a good ten minutes. In this scenario, Johnny displays a lack of zeal and diligence for the thing he is petitioning for, and unless he changes his apathetic attitude, Lucy Luciston will not be saved.

Diligence implies an unwavering commitment to prayer, where the petitioner perseveres day and night, unceasing in their supplications until their request is granted. To exhibit diligence in prayer demands the offering of many petitions without hesitation or neglect, without shirking.

Fifthly, when one does not pray with their heart, but only with their lips, God shall not hear them. The Lord Jesus said, “This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me” (Matthew 15:8). God does not listen to solely your words, but rather,  He listens to your heart’s own yearnings and emotions, regardless of what your words may express. God, being omniscient, possesses an intimate knowledge of your innermost thoughts during the moments of prayer; hence, if your thoughts do not align with the prayer of your spoken words, your supplication shall go unheard. What you speak with your words is not the significant part of prayer: it is what your heart is doing that is the real prayer, while your words should be an expression of your innermost feelings. That is why one may pray silently in their heart, and God hears them (although do not resort to this in unneeded circumstances, as it shows a lack of effort). 

One may pray the most eloquent, grandiose, soul-touching, tear-bringing prayer ever spoken by human lips, but their heart could be as distant and cold as the North Pole. They very well might not even be a Christian. In fact, the most flowery, lengthy prayers I have heard in modern times came from non-Christians who were pretending their Christianity, those that “for a shew make long prayers”.  Ezekiel spoke well when he described a selection of the people of God: “with their mouth they shew much love, but their heart goeth after their covetousness” (Ezekiel 33:31). One may speak a prayer that seems to be teeming with faith, but their heart may be an “evil heart of unbelief, in departing from the living God”. One may pray a prayer that displays an admirable amount of love for God, but in their heart they may despise Him with all their heart. 

When you talk to God with only your lips, you lie to Him, for you try to convince the Almighty that you mean something when you do not, although He undoubtedly sees beyond your lie. And so, dear child of God, draw nigh to Him with your heart and engage your soul in the words of prayer, for then you will not mock God. Do not be as them who the Lord spoke of, saying, “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” (Isaiah 29:13). “Draw nigh to God, and he will draw nigh to you” (James 4:8), and above all, above all your spoken petitions (however how long they may be), let your heart be right with God. If one’s heart is not drawing near to God, being “removed” from Him, they need not pray, for it is useless. “Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee” (Acts 8:21-22). 

The highest form of prayer is the prayer that harmonizes sincere innermost thoughts and words; the second highest form of prayer is the sincere prayer of the heart, even when words are not spoken; but the most terrible, despised prayer in the eyes of God is the lips speaking words that show love and earnestness when the heart is far from Him. Pray to God with your heart, and thereby no mocking Him, and let your words follow. 

Sixthly, a lack of abiding in God and absence of the abiding of God’s Word in you is a common hindrance to answered prayer. Jesus Christ said, “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:7). To abide in God is to remain in Him: to remain in Him always involves meditating on Him, acting like Him always, and doing His will always. To abide in God, one must rest in His image, abiding in His presence and will. If one does not esteem God high enough to let Him be their model and do not reckon His Word important enough to abide and live by, they will not receive from the Lord.

  And yet another hindrance to answered prayer is ignoring wisdom and advice of God, exemplified in Zechariah 7:13, “Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of hosts”. When God pleads with one to harken to His voice; but they do not, the Lord will not hear the person’s requests either, regardless or their zeal and diligence. Therefore take heed to this extortion: “Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths. Be not wise in thine own eyes: fear the LORD, and depart from evil” (Proverbs 3:5-7).  

Eighthly, a wrong motive for asking, in especial—greed—is a common stumblingblock to fulfilling prayer. “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts” (James 4:3). God rewards the contented heart with its desire, not the greedy, envious, lustful heart. Pay caution that you do not pray out of greediness or materialism, but prayer with a thankful, satisfied heart and the Lord will gladly fulfill your petitions. 

(Note: If you are a married man, please also read 1 Peter 3:7, which is directed to explicitly husbands and implies that when the sin spoken of is done then one’s prayers will be hindered.) 

There are, of course, other sins, as these are just a select few that often pray-ers are not aware of. Indeed, all sins that are unrepented of will hinder the Lord from answering, as they separate “between you and your God, and your sins have hid his face from you, that he will not hear” . Among others are idolatry (loving anything more than God Himself), adultery, fornication, lying, stealing, slothfulness, murder, gossip, rage, envy, evil thoughts, disrespect, and rebellion. (For a further discussion on sin, see the article, “Temptation and Sin”). 

There is another fault that hinders prayers from being answered, and that is not praying in the will of God. I do not call this a sin, as God does not condemn those who are unaware of God’s will but still search for it. However, one should long to know the will of God and endeavor to know it: “Wherefore be ye not unwise, but understanding what the will of the Lord is” (Ephesians 5:17). The reason for which God does not answer prayers in discord with His will is that prayer is asking for, moving God to act, and as we said, no one may move God to do other than what He has already willed to do. Prayer is, by definition, asking the Lord for His will, knocking on the door that He wills to open.

In addition, that which is opposed to the will of God is not good, nor is best for you; and God will only do what is best for you, unable to give you anything bad; “Every good gift and every perfect gift is from above, and cometh down from the Father of lights” (James1:17). “If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?” (Matthew 7:11). Anything bad that you may ask for (unawares of its harmfulness of course) the Lord will not give you. 

 St. John said, “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him” (1 John 5:14). If we will ask for what we know God desires, with a clean heart, God will no doubt answer us. We may ascertain from the Bible what God’s will is, and therefore may understand whether He will hear us. (That is one benefit of praying from verses in the Bible). For instance, if one were to pray for the salvation of James Jameson, the individual mentioned above, they would not have to doubt it is the intention of God to save him, for He “will have all men to be saved, and to come unto the knowledge of the truth” (1 Timothy 2:4).  Or for the Miss Marian, we would not have to doubt that God wills to help her in her affliction, for the Bible clearly states, “Many are the afflictions of the righteous: but the Lord delivereth him out of them all” (Psalm 34:19) and “God is our refuge and strength, a very present help in trouble” (Psalm 46:1). 

However, for requests that you are unsure that is the will of God to answer you, you must pray, “If it be Thy will”. In these times when you are uncertain, you must be ever looking, searching for the will of God; and you should not need to pray “If it be Thy will” for so very long, as you will know the will of God soon enough. 

This, although some do not realize it, is significant, for if we are not sure if it is the will of God to answer a request, how might we stand in complete faith for it? One cannot have unwavering faith that God shall answer unless they are completely certain God wishes to answer. This is the reason for which God commands, “be ye understanding what the will of the Lord is”, for on the will of God we base our faith. We may also confirm that God wishes to settle all doubts of something being God’s will from the story in Matthew 8:2-3: “And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed”. The Lord Jesus wanted to settle all doubts in this man’s mind, which He evidently had, as he cried, “if thou wilt”. Jesus replied with no uncertain terms, “Of course I will! Be healed!” As this leper did, pray for and seek the will of God, and the Lord will reveal to you His will.

If one does not pray according to the will of God, God shall not answer, regardless if they are ignorant of His will or not. For example, if one were to pray, “Lord, please help me to successfully rob this bank”, God would not help them (and in fact would likely hinder him from success), for the Scriptures say, “Thou shalt not steal” (see, for example, Romans 13:9). Or if one were to ask God to provide all their needs, but did not (or was not willing) to work, God would not respond, for He has said, “this we commanded you, that if any would not work, neither should he eat” (2 Thessalonians 3:10). A very sure rule is that if one asks God to in any way aid them in sin, it is not His will. 

Regarding all this, remember that it is God’s very nature to answer prayer. Andrew Murray has said, “Answered prayer is the interchange of love between the Father and his child”. It is God’s very nature to answer prayer, and thus He promises to. “O thou that hearest prayer, unto thee shall all flesh come”, David proclaims to the Lord; and verily it is only rational that all flesh comes to God, the One Who always responds His holy people. Do not think somehow that God would rather you not ask Him for things, for when you ask you are ushering in God’s will. Come to God’s throne and petition Him often, and consequently, “there shall showers of blessings” (Ezekiel 34:26). “Thou openest thine hand, and satisfiest the desire of every living thing” (Psalm 145:16). Therefore obey the command in Ephesians 6:18: “Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints”. 

In What Manner We Should Pray

First and foremost, we will address the earnestness, gravity, and reverence with which one should pray—dispositions that are principal in supplicating to God. One should not speak to God as if he were talking to some ordinary person, for God is not ordinary nor is He to be treated as person, but rather, better so than that. For, in conversation to humans one often jokes around, perhaps is a bit flippant, lies, shows disrespect, and disagrees with the other. (Though I would not suggest this sort of behaviour when speaking with people either). However with God, there must be no irreverence, no play, and certainly no disagreeing with divine will of God. One should pay great seriousness to God, earnestly beseeching the Almighty for divine intervention. 

Second, observe the valuable lesson of Matthew 6:5-6: “And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly”. According to this, the best place in which to do your daily praying would be your closet, as most likely no one will be able to be near you, hear, or see you. The second best place to pray would be the inner most room in your house (and be sure the doors are closed). The third best place to pray would be any other place where you may be alone and be free from the distractions of your household—perhaps in the quietest room in your house or your private garden. Also, when you pray, be sure to face the wall whenever possible (as in 2 Kings 20:2), for that will keep you from distraction. When you pray, do as the holy men and women of the Bible did, and pray on your knees in humility with your head down. This is what even Jesus did in prayer to His Father: “And he was withdrawn from them about a stone's cast, and kneeled down, and prayed” (Luke 22:41), and what the Bible commands: “O come, let us worship and bow down: let us kneel before the Lord our maker” (Psalm 95:6).

Do not go to your Lazy Boy recliner or your spa for daily prayer as if prayer is another comfortable routine or a leisurely activity. One must approach prayer with reverence and sincerity, transcending the comfort of material settings, understanding that it is a spiritual engagement that requires genuine intent and devotion. 

However, one must know that prayer is not to be limited by these locational recommendations. For what if one is adventuring out of their home and has need of petitioning God? Should they forgo praying on the account that they cannot enter their closet or kneel down in a quiet room? By all means, no! One may pray anywhere at any time if they pray only for the purpose of God’s response. God will hear you whether you are in downtown New York City or in the Sahara desert in Africa, whether you be surrounded by multitudes or utterly isolated. In fact, it is good if one prays wherever they happen to be, whether at their work, or at school, out shopping, or trekking. Remember also that when necessary you may pray silently, since God knows your thoughts, so as not to attract attention or be non-comformant to conventions. 

(In addition, be sure to put your iphone and all electronic devices that can distract a person out of the room in which you pray. You must not be distracted or interrupted by anything that is not absolutely essential to engage in.)

  The greatest lesson from Matthew 6:6 is to not pray as a public spectacle or for ostentatious displays of religious devotion. “And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men” (Matthew 6:5). Do not be as the hypocrite, dear Christians, who prays for a show on account of their pride, who would love to be praised by men for their ostensible devotion. Instead pray as if you were the only one on earth, pouring out your heart unreservedly before God. If one's prayers are voiced for the mere sake of others or done while yearning for an audience, it stands as an act of transgression, and moreover I assure you that their prayer will sound different than the prayer merely for the sake of God’s hearing. 

Since one is to pray as if they are alone, one should pray not with excessive words or grandeur, or for other than God’s hearing. As we discussed prior, God listens to your heart’s feelings and inward, not the words of your lips; hence do not try to impress the Lord with your elaborate sentence structures, bombastic language, and verbose displays. Recall while you pray that prayer is not preaching nor is it lecturing, and that those who pray to God pray to God alone. Therefore, refrain from employing a magniloquent style and overblown verbiage, for it is the authenticity of your communion with the Divine that holds true significance in His eyes. One should not try to prayer the longest prayer in history for the sake of impressing God either. The longest prayer ever in the Bible is found in Nehemiah 9:5-38, which only takes at most seven minutes to speak. The Lord’s Prayer, one of the most substantial prayers in the Bible, only requires half a minute to pray. The prayer of Jesus in John 7:1-26 is a quite lengthy prayer in biblical standards, yet it only endures approximately three and a half minutes. The Lord would rather have ten hundred concise prayers than three gargantuan ones, and in addition when praying for or with others it is considered quite rude to go on longer than is needed. 

Third, do not pray as if to inform God of their situation as though He is not already knowledgeable. “O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. For there is not a word in my tongue, but, lo, O LORD, thou knowest it altogether” (Psalm 139:1-4). Hence, God’s omniscience is yet another reason to “let thy words be few” (Ecclesiastes 5:2). There is no necessity of telling the Lord your name each time you pray, for He already knows it. Neither would one have need to tell someone where they live or how many children they have; for to God, “the very hairs of your head are all numbered” (Matthew 10:13). Understand then that while one should inform God of their situations and troubles, it is not a necessity to give a full overview of one’s life and circumstances as if God has limited knowledge of you. 

Fourth, one is to pray in the name of Jesus and with Christ’s redemptive work and intercession for them in mind. For Jesus has said, “If ye shall ask any thing in my name, I will do it” (John 14:14). According to this principle, traditionally Christians end their prayers in something resembling, “In Jesus’ name”. Or “And it is in the name of Jesus that I ask this”. Or “In the holy name of Thy Son I ask this”. This signifies that the prayer acknowledges Christ’s authority, their willingness to be aligned with the will of God, and their trust in Christ as a mediator to God the Father. For, Jesus is our High Priest, the One that “ever liveth to make intercession” for us. “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need” (Hebrews 4:15-16). Jesus knows our every weakness, and is filled with compassion toward the plights of sinners, and advocates to the Father for the merciful granting of our prayers. Therefore, we may “come boldly” to God in the name of Jesus Christ. 

How Often One Should Pray

Remember, if you will, that prayer is communication with the God of universe; the King of kings; the Lord of lords; the most perfect, holy, loving Being in existence. Prayer is the most important communication, and there is no communication higher than any it. Shall you not then value it above all else?

Place God therefore above all else, and put Him in the highest place of your life, as is reasonable for the Saviour and Lord of your soul. Knowing this, you will place prayer above all fellowship, God above all people, and the Bible above all literature or entertainment. In God’s eyes, prayer is much more important than your work, your friends, or your family: “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me” (Matthew 10:37). What you love most you will spend most time with; therefore, love God above all else, and you will value prayer, hence praying often. John Wesley said, “I have so much to do that I spend several hours in prayer before I am able to do it”.

“And so, how often should I pray?” you might ask. A good, devoted Christian person will spend at least two hours of their most valuable time in earnest prayer. I have no reservations in recommending that number, although I assume you are quite busy and hardly have room for two extra hours in your schedule for anything. I have often thought that myself, at least in earlier times. I first started praying for two hours; then (at the Lord’s direction) after a month or so, three hours; then for four hours, and finally so many hours that it caused me to end up praying until three in the morning. This caused me to get only one hour of sleep each day, but the Lord’s grace was sufficient for me in my weakness (and during this time, note that I also was having my final exams in school). This schedule continued for months.

At first, I resisted the Lord’s direction to pray long into the night because I already was quite sleep-deprived, preoccupied, and had “no time to spare”. Although I did not realise it, I had been made a slave of my work and my schedule, and certainly idolised it to the point that nothing was more important than my own work. In those days, I would not change my schedule even if the whole North Island of New Zealand was burning down. Of course then, I opposed altering my schedule and making time for God; it did not seem reasonable to my mind, but eventually I yielded to the Lord’s instructions. And so, having experienced the struggle between valuing your own business or the Lord’s, I may relate to those Christians who are reluctant to pray for greater than five minutes due to lack of time. But love the Lord more than yourself and value Him more than your business, and the Lord will reward you greatly. 

I do not consider the advice of praying for at least two hours each day a burden or harsh commandment; instead, I see it as a pleasure, the greatest pleasure and the greatest joy that a Christian could ever know, and the most beneficial and important pleasure as well. I have  no restraints in telling you that you must spend your most valuable time (whenever that may be) in earnest prayer to God, even if it means abstinence from other things. Revivalist, poet, writer, evangelist, and theologian Leonard Ravenhill said that if a preacher did not pray more than two hours a day, that man is not fit to be a preacher, and I agree with him whole heartedly; in the same way, if a Christian person does not make prayer the central part of their lives, they will be joyless, unrighteous, unthankful, unrepentant, and altogether unfit to be a Christian. He who says he is a Christian must be a Christian enough to commune with God, as God has required it. Although God commands prayer, remember the words of  E. M. Bounds: “Prayer should not be regarded as a duty which must be performed, but rather as a privilege to be enjoyed, a rare delight that is always revealing some new beauty”. It is because God loves you that He tells you to pray, for He longs to have fellowship with you, and beckons as He did Ezekiel, “Arise go forth, and I will talk with thee”.

Prayer should be the precious jewel of one’s life; and I assure you that you will be rewarded in eternity. When you get to heaven, do you think you will say, “O dear! I do wish I didn’t pray so much on earth. I wish I went to Sally’s ice cream party that one night instead of staying home praying!” No, you will be shouting, “Thank God that I was praying on earth instead of partying around like other people! I’m so glad I listened to Bella Johnson and valued prayer over everything else.”

You may think, “Well, God understands if I only pray one hour. I’d like to pray longer, but time simply eludes me”. Aye, God “understands” in the sense that He understands everything, but He certainly does not commiserate you! Should one come to the realization of their need for the Lord's assistance in their life, they would know that prayer stands as the sole avenue for genuine success in all their endeavors. The quantity of prayer is indeed a testament to one’s commitment and dependency on divine guidance, and those who cannot place God over their work will surely fail in life, only to hear God tell them in heaven, “I never knew you: depart from me” (Matthew 7:23). Awaken to the truth that God is the need in your life, and acknowledge the fact that the only source of God’s aid is prayer, and you will pray all the more. Awake to the verity that God is the true necessity in your life, and recognize that solely through prayer does one access God's divine aid; hence, you shall fervently beseech the Almighty for hours more than you would have otherwise allowed for.

Not only have you need to pray for several hours a day regularly, but you have need to pray evening prayers (prayers made just before one goes to bed) and morning prayers (prayers made when one has woken up). These signify that the conclusion and waking moments of your days are dedicated to the Lord. 

Traditionally, people (especially children) were taught this evening prayer:

And now I lay me down to sleep

I pray the Lord my soul should keep.

If I should die before I wake

I pray the Lord my soul to take. 

If you happen to take a liking to this prayer, by all means pray it. If you find it a bit melancholy, perhaps consider one of these:

Jesus tender Shepherd, hear me

Bless thy little lamb tonight

In the darkness be thou with me

Keep me safe till the morning light.

Or Luther’s Evening Prayer:

In the name of the Father and of the Son and of Holy Spirit. Amen. 

I thank thee, my heavenly Father, through Jesus Christ, thy dear Son, that thou hast graciously kept me this day; and I prat that thou wouldest forgive me all my sins where I have done wrong, and graciously keep me this night. For into thy hands I commend myself, my body, and soul, and all things. Let thy holy angel be with me, that the evil foe may have no power over me.  Amen. 

Or the Evening Prayer of St. Augustine:

Watch, O Lord, with those who wake, or watch, or weep tonight,

and give thy angels and saints charge over those who sleep. 

Tend thy sick ones, O Lord Christ.

 Rest thy weary ones. 

Bless thy dying ones.

 Soothe thy suffering ones. 

Pity thy afflicted ones. 

Shield thy joyous ones,

 And all for thy love's sake. Amen. 

Or the Nunc Dimittis:

Lord, now lettest thou thy servant depart in peace, according to thy word: For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, and the glory of thy people Israel. Amen. 

Or: 

Now I lay me down to sleep;

 I pray the Lord my soul to keep. 

Thy love guard me through the night,

 And wake me with the morning light.

Or:

O Lord our God, if during this day I have sinned, whether in word or deed or thought, forgive me all, for thou art good and lovest mankind. Grant me peaceful and undisturbed sleep, and deliver me from all influence and temptation of the evil one. Raise me up again in proper time that I may glorify thee; for thou art blessed: with thine Only-begotten Son and thine All-holy Spirit: now and ever, and unto ages of ages. Amen.

As for morning prayers, I was taught to say the so-called “Lord’s prayer” (which we will discuss later), which is like so: 

Our Father which art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, forever. Amen.

There are other ones, of course, such as the Peace Prayer of St. Francis:

Lord, make me an instrument of thy peace: where there is hatred, let me sow love; where there is injury, pardon; where there is doubt, faith; where there is despair, hope; where there is darkness, light; where there is sadness, joy. In the name of Jesus I pray, Amen. 

Or Luther’s Morning Prayer:

In the name of the Father and of the Son and of Holy Spirit. Amen.

I thank thee, my heavenly Father, through Jesus Christ, thy dear Son, that thou hast kept me this night fro all harm and danger; and I pray that thou wouldest keep me this day also from sin and every evil, that all my doings and life may please thee. For into thy hands I commend myself, my body and soul, and all things. Let thy hold angels be with me, that the evil foe may hav no power over me. Amen.

Or the Daily Prayer of St. Francis: 

Lord, help me to live this day, quietly, easily. To lean upon thy great strength, trustfully, restfully. To wait for the unfolding of thy will, patiently, serenely. To meet others, peacefully, joyously.

Or the Morning Prayer from the Book of Common Prayer: 

Almighty and eternal God, I doth come before thee on this new day, acknowledging thy sovereignty and grace. I giveth thee thanks for the gift of life and the opportunities this day bringeth. As I enter into the activities and challenges ahead, grant me wisdom, strength, and discernment.

Forgive mine shortcomings and guide me in the paths of righteousness. May thy Holy Spirit be my constant companion, prompting me to acts of kindness, compassion, and love. Help me to be a reflection of thy mercy and grace in all that I do.

I lift up before thee mine concerns, hopes, and aspirations. May thy will be done in mine life and in the world around me. Bless mine family, friends, and all those who cross mine path today. Grant them thy protection and peace.

This is another day, O Lord. I know not what it will bring forth, but make me ready, Lord, for whatever it may be. As I embark on this day's journey, I place myself in thy hands. Be with me in every moment, and may I bring honor and glory to thy name. In the name of Jesus Christ, my Lord and Savior, I pray. Amen.

These of course are not to be one’s only prayers, as the duration of these prayers (even combined) do not equal two hours. One’s evening and morning prayers should be observed because they ensure that one ends and begins their days in prayer. Moreover, if one were to do  their two hours of prayer in the night, most likely their evening prayer would be the conclusion of their time with God, and if they chose to pray in the morning their morning prayers would be the opening supplication. 

  In addition to prayer set for each day and a memorized prayer for evening and morning, God beseeches all to spend some whole nights in prayer. Luke 6:12-13 records Jesus Himself spending the night in prayer, forgoing sleep so that He could commune earnestly with His Father: “And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day, he called unto him his disciples”. Mark 1:35 chronicles an instance similar to this: “And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed”. David said, “When I remember thee upon my bed, and meditate on thee in the night watches” (Psalm 63:6), and “Mine eyes anticipate the night-watches, that I may meditate in thy word” (Psalm 119:148, Darby’s Translation). Indeed, whenever the Bible has the phrase, “night watches”, it is referring to staying up during the night, watching, and praying to God. Even St. Paul the apostle said he lived his life in “in watchings often” (2 Corinthians 11:27); Paul has also commanded, “Be ye followers of me, even as I also am of Christ” (1 Corinthians 11:1), therefore we may expect that God wishes us to pray nights often. Most would recommend that you spend the night praying at least once a week or seven times a month. I personally pray all night on Saturday (ending on Sunday morning), but that is only my practice, not the Lord’s commandment; you may pray all night on a Friday, Monday, Wednesday, or any other day of the week, as the Lord directs. You may feel very weak and tired after missing a whole night of sleep, but you will have peace, joy, and soundness of mind that you would not have if you did not. You may even develop a headache or become dizzy, but if you will ask the Lord to take the pain away so that you may focus and pray better, God shall remove your distractions from you.

Concievably, you might not feel that it may be possible for you to pray that long because you do not know what to pray for. If this scenario occurs, first, you must ask the Lord to tell you what to pray. Pray, "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer” (Psalm 19:14).  Ask Him for the words you should pray to Him, and He will give you them.

Second, you may pray by the Bible, that is, reading a Bible passage as a petition to God, such as 1 Chronicles 4:10, Psalm 23, Psalm 51, Nehemiah 1:5-11, or a multitude of passages.

Third, you may get a credible book of prayers to assist you in communication with God, such as The 1662 Book of Common Prayer, John Wesley’s The Book of Common Prayer, John Wesley’s Tracts on Prayer, The Lutheran Book of Prayer,  A Diary of Private Prayer by John Baillie, The Valley of Vision: A Collection of Puritan Prayers and Devotions, and other jewels of prayer.

Fourth, realize that good prayer does not exclude praying the same thing multiple times, for “Shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?” (Luke 18:6).  God “is a rewarder of them that diligently seek him”  (Hebrews11:6), but not a rewarder to those who do not diligently seek Him. (Note: If you would have your requests heard, pray for each request at least three times a day (morning, noon, and night); and do not forget to write down what you have prayed for in the past, else you may not remember to pray for it again or to thank the Lord when He hears you.) 

Fifth, remember that you may (and should) pray for others that you know (as well as your country and government) for their salvation; hence the more unsaved you are acquainted with the even more time you will spend petitioning for unbelievers. I do hope this list will aid you in prayer when you are want of things to say. 

With regard to all this, do not think that the value of prayer is measured by its duration. The purpose of our recommendations is to impress upon minds the necessity of being much alone with God. Above all, value the quality of your prayers, and do not forget that God will only listen to the prayers that follow the feelings heart. However, do also note that the longer you spend quality prayer time with the Lord, the greater helped you will be and the greater God will be pleased. 

The Lord’s Prayer

Arguably, the most significant prayer in the Christian faith is the alleged Lord’s Prayer. Why they call it this I can only guess, for it was never recorded that the Lord Jesus Himself prayed this prayer, and I would think all good prayers are of the Lord.  But, regardless of my musings, the Lord’s Prayer is found in Matthew 6:9-13, the prayer that the Lord Jesus commanded His disciples to use; and most likely it is titled so because the Lord Himself directed us to pray it.

“In this manner, therefore, pray ye:

Our Father which art in heaven, 

Hallowed be thy name. 

Thy kingdom come. 

Thy will be done in earth, as it is in heaven. 

Give us this day our daily bread. 

 And forgive us our debts, as we forgive our debtors. 

 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”. 

This jewel of a prayer may be divided into three distinct parts: an introduction, petitions, and a conclusion. We will examine each division and line of this prayer so that, when you pray it, you will have good understanding of it. 

First, the introduction is the beginning line: “Our Father which art in heaven”. When one prays, he prays as a child, to their heavenly Father, God. This phrase signifies that the pray-er acknowledges their relationship and status as a child of God, one who needs not to be ashamed to come into his Father’s presence but one who will “come boldly unto the throne of grace”. 

The petitions of the Lord’s prayer follow the first line; therefore, the first petition is “Hallowed be thy name”, a very important supplication in the Christian’s life. This does not mean that the Lord’s name is not God’s name is not kept holy in itself, as if God’s righteousness is somehow so because of our belief in it. On the contrary, this phrase expresses the wish for God’s name to be regarded as it always and rightfully is, holy. It petitions the Lord for the grace to enable unrighteous man to pay fit respect, reverence, and glory to the Lord Most High. The sanctity of God’s name is upheld when the Word of God is imparted in its verity and purity, and when we, the progeny of God, conform our lives in accordance with its precepts. This supplication entreats, “Assist us, gracious Father in heaven, in this pursuit!” However, anyone who instructs or lives in opposition to the divine Word tarnishes the name of God in our midst. 

  The second petition in this prayer is “Thy kingdom come”. What could this mean?

God’s kingdom certainly rules on earth without one’s prayer, but this prayer petitions God that His kingdom may manifest in the pray-er’s life as well. God’s kingdom ruling on earth is of great significance, for only then will justice, goodness, and peace prevail. This petition is the expression if the desire for God’s soveriegn justice and love to be experienced by the world and God’s Holy Spirit to reign in the midst of us.

Following is the request, “Thy will be done in earth, as it is in heaven”. Just as praying “Hallowed be thy name” does not mean God’s name is not holy in itself, praying, “Thy will be done on earth” does not imply that the good and gracious will of God is not accomplished throughout the world without one’s prayers. Rather, such prayer petitions God that His will may be done among themselves also, including their life, their work, and all that they do. Similar to this petition is Jesus’ prayer in Luke 22:42, “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done”. It is incumbent upon individuals to prioritize the pursuit of God’s will above their personal aspirations and desires, surrendering their own volition to be subsumed within the divine will. The preeminence of the Lord’s will supersedes all, for it is inherently optimal and singularly conducive to one’s ultimate welfare. Authentic peace, by its truest nature, finds its genesis exclusively within the precincts of God’s will. The yearning for contentment and fulfillment inevitably finds its fulfillment solely through alignment with the divine will. As such, the invocation to seek and embrace God’s will in prayer epitomizes the conduit through which God, in His sovereignty, executes His divine intentions within the lives of those who supplicate accordingly.

After this, we see the request “Give us this day our daily bread”—a very important one indeed. It not only expresses a dependency on God for the natural meat and sustenance, but the meat that does not perish—the sacramental bread of Christ’s body broken for us, and His good grace that we are in need of every day. For we are not our own, but God’s; we cannot meet even the smallest needs of ourselves, but only the Lord in His mercy can satisfy our desires. Therefore, in all humility and sincerity, we petition, “Give us this day our daily bread". This bread is not for the week, nor for the month, but for the day, “our daily bread”; for we are in need of God’s provision and aid every day. Therefore petition God for your needs every day. What does one’s daily bread include? “Daily bread”, a symbol of God’s constant provision, encompasses all things, but includes one’s food, shelter, health, strength, guidance, wisdom. and all things requisite for well-being and existence. 

Do not think , “Well, I manage my affairs quite capably. I perceive no necessity for the aid of God in everything. I have relied upon my own provisions for sustenance for a considerable duration, and it has proven efficacious. I shan't engage in excessive prayer”. As if there ever was a thing called “excessive prayer”! Realize the truth of yourself and all humanity: you can do nothing, you have nothing, and you are nothing. Only with God “all things are possible”: with men all things are impossible (Mark 10:27). Without the aid of God in all that you do you will surely fail. But you might say, “I have navigated my course devoid of divine assistance, and I have not encountered failure. In fact, if I myself can do nothing, why is it then that I have been so successful yet I have only relied on my own provision?” Ah, but you err greatly on account of your ignorance, dear soul. For any good thing that you do, even while you do not acknowledge it, comes from God; all strength that you so unrightfully call your own is God’s, forsooth; all success that you believe is due to your own work is the work of God blessing your endeavors. Recall the truth of St. John 3:17: “John answered and said, A man can receive nothing, except it be given him from heaven”.

Indeed, “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning” (James 1:17). Why then do you boast of your accomplishments as if you did it of your own power? “What hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7). The “daily bread” that you did receive, despite your absence of asking, is provided by God, the gracious Preserver of all mankind. But I can hear your minds question, “If all strength and success we have is directly from God, why then do we sometimes fail? Is not God’s strength perfect, as in 2 Corinthians 12:9?” Alas, you blunder again in your theology, for the text that says that God’s strength is perfect states that God’s strength is perfected in one’s acknowledged weakness, and only then may the power of Christ rest upon one. “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9). Acknowledge your great weakness, and the Lord will pour His great strength upon you. The little, failing strength that one has, is come from God; yet as they do not petition God for more, it fails as He does not bless them in their undertakings. Thus the need for petitioning the Lord for one’s “daily bread” is evident.

The fourth request is “And forgive us our debts, as we forgive our debtors”. We have already discussed the sin of bitterness, akin to unforgiveness. This petition displays the desire of God to forgive us for debts, or moral obligations unfufilled—our shortcomings, failures, and mistakes—to God and humanity. “As we forgive our debtors”. God, as He declares in His Word, does not forgive His servants unless His servants forgive each other: “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14). This prayer could be elaborated as: “May we beseech thee, O Lord, for redemption by thy sacred blood, obtaining the remission of our sins. Grant us the strength to pardon every man; therefore, extend thy forgiveness to all our transgressions”. We beseech for ourselves and our brethren, that in His boundless grace, God might, through the submission and fulfillment of Christ, which, when embraced and practiced through faith, would deign to receive us in His Beloved. Let His favor and grace persist upon us, pardoning our daily shortcomings, as we bear witness in sincerity to forgiving the trespasses of others.

“And lead us not into temptation, but deliver us from evil” is the fifth petition in the Lord’s prayer. God tempts no one: “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man” (James 1:13). What then could this prayer mean since God tempts no one regardless of their petition? St. Paul says, “God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Corinthians 10:13). It is the supplication that God will not permit us to be tempted above what we are able; but that we may “stand strong in the Lord and in the power of his might” against it, hence the petition, “but deliver us from evil”, a prayer for grace to resist temptation, and if possible, to let it pass from us. This sort of prayer is what Jesus Himself commanded sinners to employ: “And when he was at the place, he said unto them, Pray that ye enter not into temptation” (Luke 22:40). 

Lastly, we will examine the conclusion: “For thine is the kingdom, and the power, and the glory, for ever. Amen”. This phrase denotes a declaration of reverence and recognition of the eternal sovereignty, authority, and grandeur of God, highlighting that the kingdom, power, and glory are His. For, without God possessing such things we could have no hope of His ability to answer prayer, nor could we glorify Him as the Almighty God, the Giver of all good things to them that ask Him; but, as the reality is that the Lord does hold this authority, we may confidently beseech Him for what we desire, knowing He shall respond.  And, to testify this our desire and assurance, we say, “Amen”.

Conclusion: Prayer

We discoursed upon many things concerning the discipline of prayer. Recall that the discipline of prayer is an honor to partake, giving not only joy to the partakers of it but succourment and rest from the cares of the world. “Casting all your care upon him; for he careth for you” (1 Peter 5:7). The one who prays the most often and earnestly will be the most joyful and the greatest reward. To those who slack in prayer and do not commune with Him always, the Lord will declare at the day of judgement, “I tell you that you are no friends of mine. Begone from me, all of you, wrongdoers that you are!” (Luke 13:27, Weymouth translation). 

Sweet hour of prayer! sweet hour of prayer!

That calls me from a world of care

And bids me at my Father's throne

Make all my wants and wishes known.

In seasons of distress and grief,

My soul has often found relief,

And oft escaped the tempter's snare,

By thy return, sweet hour of prayer!

Sweet hour of prayer! sweet hour of prayer!

The joys I feel, the bliss I share,

Of those whose anxious spirits burn

With strong desires for thy return!

With such I hasten to the place

Where God my Savior shows His face,

And gladly take my station there,

And wait for thee, sweet hour of prayer!

Sweet hour of prayer! sweet hour of prayer!

Thy wings shall my petition bear

To Him whose truth and faithfulness

Engage the waiting soul to bless.

And since He bids me seek His face,

Believe His Word and trust His grace,

I'll cast on Him my every care,

And wait for thee, sweet hour of prayer!

Sweet hour of prayer! sweet hour of prayer!

May I thy consolation share,

Till, from Mount Pisgah's lofty height,

I view my home and take my flight:

This robe of flesh I'll drop, and rise

To seize the everlasting prize;

And shout, while passing through the air,

"Farewell, farewell, sweet hour of prayer!"

The Invitation: Fasting

In Matthew 4:15, Christ Jesus prophesied, “But the days will come, when the bridegroom shall be taken from them, and then shall they fast”. Jesus, as spoken of in the Gospels, is the Bridegroom of the Church, the bride. And “when the bridegroom shall be taken from them”, refers to Jesus’ ascension to heaven after His death, not the three-day period of his death. For,  in Acts 13:3-2 and Acts 14:23, after Jesus’ resurrection and ascension, the text records that the apostles and disciples fasted—“then shall they fast”. Furthermore, the Holy Writ does not record the disciples fasting during the period that Jesus was dead and buried.

Fasting, the second discipline of faith we will discuss, is the voluntary abstinence from either food or food and water, for the purpose of promoting spiritual growth, exercising discipline over the physical body, and fostering deeper communion with the Divine. Most commonly in the Scriptures fasting was done to forget all earthly things and draw closer to the Lord in ceaseless prayer and meditation. Jesus Himself, God Incarnate, fasted forty days and nights before He began His ministry. St. Paul declared that he partook “in hunger and thirst, in fastings often” (2 Corinthians 11:27). In the Old Testament, Moses was recorded to “neither eat bread, nor drink water” for forty days and forty nights (Exodus 34:28). The prophet Elijah similarly fasted forty days and forty nights on Mt. Horeb: “And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God” (1 Kings 19:8). Queen Esther and her handmaids and all the Jews residing in Shushan did not eat or drink for three days before she appeared before the king in an attempt to spare the Jews’ lives (Esther 4:16). Evidently, any person who reads the Bible will know that fasting is a significant practice in the Christian religion; it could be considered the second most important Discipline of Faith. 

The Manners of Fasting

Therefore, let us examine the types and manners of fasting which are commonly employed by the faithful. The types of fasting that persons may observe must be found in the Scriptures, so that the one who fasts has a pattern and example to keep to. 

Firstly, let us explore the durations of fasting as detailed in the Holy Scriptures. The briefest span of self-denial spans a single day, often extending until eventide. This fast mirrors that which David and his company observed while mourning the passing of Saul and Jonathan: “And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the LORD, and for the house of Israel” (2 Samuel 1:12). Many devout congregations uphold this fast on the eve of commemorative celebrations like Easter Day, the Nativity of our Lord, and All Saints Day; hence, these prescribed days of abstinence are often termed evens or “vigils”. Christians also dedicate a solitary day to fasting on Ash Wednesday, the inaugural day of Lent, and Good Friday, commemorating the crucifixion of our Lord Jesus Christ. Numerous Christians, particularly those of Methodist, Anglican, Catholic, and Eastern Orthodox denominations, engage in fasting each Wednesday and Friday, as a component of spiritual discipline and the quest for divine communion. Unquestionably, for most, this stands as the least demanding fast to observe.

Next, we shall discourse upon the three-day fast, as practiced by Queen Esther and the Jewish folk. This fasting discipline was also adhered to by St. Paul following his conversion: “And he was three days without sight, and neither did eat nor drink” (Acts 9:9). It serves as an attainable fast for those seeking the Lord in earnest for a substantial span of time.

The three-week fast, encompassing twenty-one days, stands as a feasible endeavor. This period of abstinence finds mention in Daniel 10:2-3, observed during a season of lamentation.

The most customary and protracted of fasts in the scriptural annals is the forty-day fast. It is this very fast that the Savior, ere commencing His ministry, underwent: “And when he had fasted forty days and forty nights, he was afterward an hungred” (Matthew 4:2). In like manner, Moses, atop Mount Sinai, avowed thus: “Then I abode in the mount forty days and forty nights, I neither did eat bread nor drink water” (Deuteronomy 9:9). Moreover, the prophet Elijah resorted to this regimen as he ascended Mount Horeb to commune with the Almighty (1 Kings 19:8). Devout adherents to the Christian faith observe a forty-day fast preceding Easter, conventionally known as Lent, and at times select periods in the year for an uninterrupted forty-day abstention. 

The final length of fast we will speak of is the indefinite period of abstinence. This method of fasting is adopted by Christians who do not set a definite conclusion to their fasting but instead leave it without defined bounds, waiting till they feel it is permitted by God to cease or till they have received that which they seek. This fast was employed by the people of Nineveh: “And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water. But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not” (Jonah 3:7-9). It also was observed by Nehemiah in Nehemiah 1:4, as he mourned and supplicated for Jerusalem. In the New Testament, the believers of Antioch observed fasting indefinitely before they were directed by the Lord to send St. Paul the apostle and St. Barnabas as missionaries: “As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away” (Acts 13:2-3). This fast may be longer than 40 days or shorter, however the Lord commands. Among the notable instances of extended fasting, a remarkable case involves the former Chinese church leader, Liu Zhenying (commonly known as Brother Yun), who undertook an extraordinary fast of both food and water lasting seventy-four consecutive days during his incarceration in Nanyang Prison. This remarkable feat could be considered a miracle in its own right. However, an indefinite fast may be very well shorter than seventy-four days, such as three or eight. 

Now let us examine the things one may fast. In the Holy Scriptures, the most frequent method of fasting was the abstinence from both sustenance and the quenching of thirst, refraining from partaking in food and water. This type, to one’s flesh, is quite difficult, and makes one feel vey weak and needy indeed; but I suppose that is the very reason why it is so good to employ and why one should employ it. The Apostles of Acts, Moses, Elijah, Queen Esther, all the Jews, and the whole City of Nineveh partook in this abstinence. Now, you might think, “Isn’t that terribly unhealthy and even dangerous to abstain from water for days?” To the natural man not empowered by God, certainly; but not for the Christian person called by God to abstain from fleshly desires. That is why one should be quite sure God wishes for them to fast such a way and such a length, as God will not aid one in a fast He did not ordain them to partake in. But if God has directed one to fast in such a way, should not He, the Maker of their body, preserve and succor them who follow His instructions? The one who fasts must entrust their health and well-being to the Lord, knowing that whatever the Lord commands will work for their good. As God made one’s body to require food and drink, He may also empower one to survive without it for a time. But you might say, “Since God from the beginning ordained human beings to demand water and necessary nutrition, why would He then command His people to do without it? Why would He instruct men to defy the laws He has already made concerning the necessities for life?” Ah, but that is the very reason God commands one to fast in such a way that opposes nature. God is indeed stronger than the nature and laws He created; and at times to have the Christian and peer realize this, He has them depend solely on God, disregarding their natural body. Why should you question God? If He throughout history has commanded one to fast in ways that people might see as “dangerous”, shall you not trust He knows what is best for the spiritual well-being and resilience of His believers? 

The second type of fasting one may the fasting where a Christian fasts all but water, viz., the fasting of food. This was employed by Jesus Christ during His temptation by Satan in the wilderness (as in Matthew 4:2 and Luke 4:2). This is the category usually observed on evens before religious feasts and  during Lent or Advent season. It serves as a splendid fast to observe for an extended period of time. 

The third, the scarcest type found in the Scriptures, is the abstinence of rich and sweet food and meat; which was employed by Daniel for three weeks: “I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled” (Daniel 10:2-3). This is a fast that one may employ for many months, even a whole year if God directs. When observing this fast, one must be careful that they do not classify a food as appropriate to eat when it is not, else they are violating and profaning their time of abstinence and might equally not fast at all. Therefore, take heed that Satan or your mind does not deceive you into believing that cake, biscuits, hamburgers, dumplings, milkshakes, macaroni and cheese, pizza, or anything of the sort is fit for this fast (however tempting it may be). For if it could be called by anyone in sanity “pleasant bread”, meat (“flesh”), or a pleasing drink (“wine”), it is not to be considered orthodox for this fast. 

When Ye Fast

When one fasts, they must take heed that they do it in the right motive, and not for themselves. “Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?” (Zechariah 7:5-6). St. Paul says, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). Similarly, John Wesley states, “First let it be done unto the Lord with our eye singly fixed on Him. Let our intention be herein this, and this alone, to glorify our Father which is in heaven”4. Let us therefore discuss how one could fast for their own merit, and not for the purpose of obedience to God. First, one could fast in hopes that others would pity them or perhaps see them as more pious. They might, in the depths of their heart, yearn to let others know “I’m fasting” and often do inform them. They might make a show of it exclaming to others, “Oh, I’m so weak from fasting!” But that is hypocrisy, for when one fasts they are to fast secretly, and let no soul know. For fasting is between a saintly individual and God, and none else.

“Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may any appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly” (Matthew 6:16-17). This text as Martin Luther affirms was “not Christ’s intention to reject or despise fasting…it was His intention to restore proper fasting”5. How wrong was that man who said, “Hanc mystici docent” (“The mystics teach self-denial”)! It was Christ Himself and all the saints of church history who encouraged it most. Jesus Christ here in this text did not lower the value or importance of fasting, but instead raised it as a divine discipline, a thing that when undefiled is so precious in the eye’s of God that it ought to be done often for the greater pleasure and glory of Him. When one fasts truly for the Lord, surely it glorifies Him; when one fasts, however, for themselves or associates, they mock His established disciplines for His holy people, and might as well not fast. Therefore, do not display in your countenance or body that you are weak or hungred from self-denial; do not “appear unto men to fast”. Fast secretly, and the Father will of a surety reward you openly. 

St. Augustine interprets “anoint thine head, and wash thy face” as inward practices for he discourses, “Granting that all find this most objectionable, the necessary conclusion is that this precept of oiling the hair and washing the face refers to the interior man. Now, then, putting oil on the head refers to joy; washing the face to cleanness; and therefore a person anoints his head when he rejoices within, in his mind and reason”6. What have we to rejoice about, ask you? Let the one who fasts rejoice within that he in his self-denial is turning from the wicked pleasures and cravings of the world to make himself a better and submissive disciple of Christ; that he by fasting, glorifies his God and offers up a sweet savour to Him. Rejoice then, you that fast! Boast not in your powers of self-denial withal, but rejoice in the Lord, and of “the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power” (Ephesians 1:19). 

Next, St. Augustine touches upon “wash thy face” as being interpreted to be “cleansing his heart whereby he is to see God, with no veil intervening because of a beclouding infirmity—firm and unshaken because he is clean and upright”. As the Lord says, “Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil” (Isaiah 1:16). Cleanse therefore yourself when you fast, and repent often. Seek to become holier and purer in this time of abstinence. “Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the LORD your God?” (Joel 3:12-14). “Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded” (James 4:8). Fasting, as we will speak of later, is to purify one’s intentions, to make meek the heart, and to cleanse oneself from evil thoughts. Therefore, as the Lord commands, rejoice and cleanse your heart while you fast, and do not fast so to be seen. 

One should not fast for natural physical reasons either, such as to decrease weight or to improve one’s health. That in itself, I think is not a bad thing—to cease from one’s unhealthy habits concerning eating. But to call such an earthly thing “fasting”, meaning that it is abstinence ordained of God to seek the Lord and renounce the sinful nature, is not acceptable in the eyes of God and untrue. The unsaved may observe a weight-reduction plan, but they may not fast in a true sense; only the regenerate can fast in a way acceptable to God. Accordingly, one ought to separate the thing called “fasting” and the thing called “dieting”, as they are not the same: one is worldly abstinence, the other heavenly. If one abstains from food mainly for the purpose of fitness, let them call it dieting. If one abstains for the purpose of seeking and pleasing God, let them call it fasting. 

Now we will discourse upon what one should not do when fasting, and what might profane fasting. Consider this scripture: “Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours” (Isaiah 58:3). What is it to find pleasure, and what does it mean to exact labours? It is to indulge the flesh, engage in self-centered thoughts, practice cunning, and exploit others; all of which contradict the reverent act of fasting. If one were to fast but dwell in carnality, pride, and deceit, such a fast finds no favor in the eyes of the Lord. He shall not regard it, nor acknowledge such an insincere fast. As we see, fasting only finds favor in the eyes of the Almighty when the heart, mind, and deeds of the fasting individual are aligned with the righteous intent, steadfast devotion, and selfless charity seen in the rite of fasting.

  Second, fasting while partaking in rude practices such as strife, quarreling, and brawling. “Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high” (Isaiah 58:4). The Revised Standard Version renders: “Behold, you fast only to quarrel and to fight and to hit with a wicked fist. Fasting like yours this day will not make your voice to be heard on high”. As with prayer, bitterness and strife profanes one’s abstinence.

Fasting, as the prophet rightly asserts, is not merely “a day for a man to afflict his soul” with hunger and thirst while nurturing a heart hardened by pride. Nay, such is not “a fast, and an acceptable day to the LORD”. Instead, the fast that finds favor in His eyes is one where the soul is humbled, the heart softened, and actions guided by compassion and righteousness, resonating with the divine will. Behold, "Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?'" (Isaiah 58:5). Should a man in his fasting seek only to impress God, parading in his sackcloth and ashes? Verily, these symbols hold no weight if genuine humility does not reside within. For the true purpose of fasting, as spoken by David, “I humbled my soul with fasting” (Psalm 35:15), lies not in the outward display but in the inner contrition of the heart.

The Reward of Fasting

In Matthew 6:17, Jesus said, “Appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly”. We see that there is some sort of reward in fasting—“thy Father, which seeth in secret, shall reward thee”. One fasts because the Lord directs all His children to; but surely, since the Lord is a reasonable God He has some purpose of it, hasn’t He? As God is not only reasonable, but merciful, He has revealed in His Word the reasons for fasting, extensively explained in Isaiah 58. 

First, the prophet speaks of the effect of fasting on seeking justice: “they ask of me the ordinances of justice; they take delight in approaching to God. Is not this the fast that I have chosen?” (Isaiah 58:2, 6). This justice sought may be for the whole human race, the one who fasts, or for one they know in need of such. Seek the Lord for “the ordinance of justice” and He will answer, for He has said, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord” (Romans 12:19). 

Fasting not only ushers in justice, but looses the bands of wickedness and sin: “Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?” (Isaiah 58:6). When one fasts, they are even more free from their state of sin, as the one who walks in true self-denial walks in the spirit, and “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Galatians 5:16). Therefore the one who fasts is freed from the “yoke of bondage”, the part of the flesh still partaking in the sinful nature. 

Thirdly, it is to care for those in need: “Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?” (Isaiah 58:7). The time that one would otherwise be spending dining, they must use to pray for themselves and the perishing and poor. The money that they would have used to buy food, they must give to the needy and feed the hungry. Perhaps you say, “I have no sort of people like that where I live, and I do not know anyone who is poor”. Then you should donate the money to a missionary organization, put it in your weekly tithes to the church, or give to a Christian charity who aids the impoverished. Fasting therefore, is not only to cry for justice or be free from one’s sinful nature; but to care for the needy, and to display the love of God in one’s benevolent acts. 

Lastly, it is to understand and align with the will of God. “And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not” (Isaiah 58:11). First, when one fasts, they seek the Lord to empower them to do His good pleasure, much alike to the petition in the Lord’s prayer: “Thy will be done on earth as it is in heaven”. The Lord rewards those who fast with His blessed will, which I know is of the finest rewards one could receive. “The Lord shall guide thee continually”, you that fast for the Lord. Third, the Lord shall “satisfy thy soul in drought”. When one does “hunger and thirst after righteousness”, the Lord will grant their desire. When the Christian cries out, “As the hart panteth after the water brooks, so panteth my soul after thee, O God!” (Psalm 42:1), and he like David, may say, “O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is” (Psalm 63:1); the Lord will “satisfy” his “soul in drought” and grant Him his request when the Christian fasts. That is why prayer must often be accompanied with fasting if one is to be satisfied in their time of need: as the prophet says, fasting is “to make your voice to be heard on high” (Isaiah 58:4). Moreover, to the one who fasts, the Lord promises, “thou shalt be like a watered garden, and like a spring of water, whose waters fail not”. Oh then that we all would fast, that we would “be like a watered garden”, bearing plentiful fruit for the Lord always; and that we would be “like a spring of water, whose waters fail not”, filled to running over with His Spirit, a partaker of God’s constant provision, and an inheritor of eternal life. 

Conclusion: Fasting

In closing, let us heed the clarion call to embrace fasting, and to rejoice in it, such as the Lord requires. As the Bible affirms, fasting is not a mere physical act but a spiritual endeavor that encompasses the heart, mind, and actions of the devout seeker. “When ye fast, be not, as the hypocrites,” said the Savior, “but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly” (Matthew 6:16-18).

As we have seen from the Scriptures, fasting stands as a testament to the seeking of justice, the liberation from wickedness, and the selfless care for the marginalized (Isaiah 58:6-7). “Is this not the fast that I have chosen?” asks the prophet, unveiling the profound essence of fasting as a transformative act that extends beyond personal abstinence (Isaiah 58:6). Let us, therefore, fast not for vain recognition or personal gain, but for the glorification of the Almighty. Let our fasting be veiled in humility, earnestly seeking the satisfaction of divine communion and the fulfillment of God’s will. Embrace fasting as a purifying flame, cleansing the heart, and drawing one closer to the divine presence. “Rend your hearts and not your garments,” echoes the prophet Joel, exhorting us to seek inner purity and repentance (Joel 2:13). May fasting not merely be a ritualistic observance but an embodiment of our dedication, a conduit to spiritual enlightenment, and a testament to the boundless grace of the Lord. 

1. Book of Common Prayer, p. 856. 

2. https://www.brainyquote.com/quotes/thomas_carlyle_133615?src=t_repentance

3. How To Pray: The Best of John Wesley on Prayer, p. 95.

4. John Wesley, Sermons on Several Occasions (London: Epworth Press, 1971), p. 301. 

5. David. R. Smith, Fasting: A Neglected Discipline (Fort Washington , PA: Christian Literature Crusade, 1969), p. 6. 

6. Spiritual Classics: Selected Readings on the Twelve Spiritual Disciplines, Edited by Richard J. Foster and Emilie Griffin, p. 69.