Language Studies

Greek Thoughts

PROSEUCHOMAI* - Part 11 - εχηγεομαι (Strong's #1834)
To pray

Please note that all Biblical quotes, in this and all other lessons posted to Greek Thoughts, are from The Literal English Translation of the Bible produced by BTE Ministries - The Bible Translation and Exegesis Institute of America.

We are continuing with our study of the word προσεὺχομαι (Strong's #4336, pronounced prō'sūk-ō-mī**), which means "to pray." It is a word compounded from the preposition πρὸς (Strong's #4314, pronounced prōs**) meaning "to" or "toward," and the word εὔχομαι (Strong's #2172, pronounced ū' kō-mī**) meaning "to wish, to desire." It would seem that the combination of these two words gives us an understanding of prayer; that it is a simple expression of one's desires to God. However, this general description is not as clear cut as it appears to be; since it is necessary to biblically define the kind of desires that, when expressed to God in prayer, He guarantees to answer. This has been the focus of several parts of this study and we continue with it this week.

In the past ten parts of this study, we learned that God's answer to prayer is only guaranteed when the believer prays with the underlying wish and desire for God's will to be done. We saw this principle revealed in 1 John 5:14-15. We saw it again in James 4:1-4, but with the additional information that those praying to fulfill their own hedonistic desires would not receive an answer; because they had set their desires on the things of this world and were actually committing spiritual adultery positioning themselves as enemies of God. We also learned, from James 1:5-8, that a double-minded person is one who asks God for wisdom but does not ask in faith—trusting the Lord through trials in order to gain His wisdom—the focus again being on the wish or desire underlying the person's prayer. Additionally, in these same verses (1:5-8), James added to our understanding by revealing that one must ask in faith believing that God's will is being done in response to prayer.

Teachings on prayer, whether penned by Paul, James or John, originate from the Lord's teaching on prayer, as recorded in the Gospels. Therefore, we turned our attention from the teachings of His disciples to the Lord's own teaching on προσεὺχομαι. We studied John 14:12-14 and John 15:5-7, as well as the prayer spoken by the Lord just prior to His crucifixion, as recorded in Matthew 26:36-43. In John 14:13 Jesus said, "And whatever you should ask in My name, this I will do, in order that the Father may be glorified in the Son." From this we understood that we are to pray in His name and that when one functions "in" the name of another, he/she moves in representation of the purposes and plan of that person under whose name he/she is functioning. Therefore, Jesus' promise of response to prayer is reserved for those who pray in His name—desiring that His plan and purposes be done.

We found, in our study from John 15:7 (where Jesus states, "If you should abide in Me, and My words should abide in you, whatever you should desire you will ask, and it will happen to you"), that God only guarantees an answer to prayer when it is expressed under the influence of God's Spirit and His Word; so that the prayer is in accordance with the words of Christ.

We also studied examples of the Lord's teaching on προσεὺχομαι, from Matthew 26:36-43. These prayers, expressed by Jesus just before He went to the cross, are some of the most intense prayers ever recorded. From them we gained great insight into the struggle between flesh and spirit. In Matthew 26:39 Jesus stated, "My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will." When Jesus prayed He expressed His desire (if it is possible, let this cup pass from Me), but He concluded in acquiescence to the Father ("…nevertheless, not as I will, but as You will."). Put into words we can readily understand, Jesus said that if He must endure this suffering, then His desire was for the Father's will to be done.

In the ninth part of this study, we began a three-part study from Matthew 6:5-14 on the Lord's teaching about prayer. We first considered the place for prayer (verses 5,6), then we took the purpose for prayer (verses 7,8), and this week we will consider the principles of prayer (verses 9-13).

We first saw, as we studied Matthew 6:5-6, that Jesus told His disciples the proper place for prayer. He said that they were to "…enter into your private room, and after having shut the door, pray to your Father in secret." Three phrases of emphasis are presented here; private room, shut the door, and in secret. Jesus taught that prayer should not be for others to see, but is for a private time of communication between a disciple and (in keeping with our text) the Father. Simply said, prayer is not for putting on an outward appearance, but is for private times of intimate relationship with God. The promise for the one who prays in this way is God's answer to his/ her prayer, in full and seen openly. Then in Matthew 6:7-8 we studied the purpose for prayer. In understanding the purpose for prayer, we must know the certainties of our Heavenly Father. He knows the needs we have on a daily basis even before we can pray concerning them, and He is moving in the lives of His people even before we ask. The only participant in this prayer relationship who is not lined up with the Father regarding the issues of life is the one praying. Jesus states that the purpose for prayer is not to repeat phrases over and over again with the presumption that God will eventually hear and answer; He presents that the purpose for prayer is for the one praying. Prayer is ultimately an expression of submission to the Lord's will for every person and circumstance about which one is praying. The one who prays in this way will have the confidence and peace that comes from knowing that the Heavenly Father is answering according to His will.

This week we begin a study of the principles of prayer from Matthew 6:9-13. In this section of scripture, Jesus teaches seven principles of prayer. This week we take the first one.

Matthew 6:9-13: The Principles of Prayer

9)

In this way therefore you pray (προσεὺχομαι); Our Father, the One in the heavens, sanctify Your name;

After first teaching the disciples how they should not pray, Jesus now instructs them on how they should pray; and the first principle He sets forth is to address God for who He is. Jesus tells the disciples to pray to their Father, "the One who is in the heavens." From these words modifying "Father," we learn that the phrase "our Father in heaven" is not an opening line used to announce an official prayer. It is, instead, an acknowledgement of the One to whom we pray; and a summons to meditate on His nature. A great example of this principle is found in Acts 4:23-31.

Acts 4:23-31

23)

And after they had been let go, they came to their own, and reported to them whatever the chief priests and elders said.

The religious leaders had just threatened the disciples telling them not to speak or teach anymore in the name of Jesus. The disciples then went and told other disciples about the threats made against them and the orders given that they were to no longer preach in the name of Jesus. This report caused all of the disciples to turn to the Lord in prayer with one mind.
24) And after they heard, they lifted up their voice to God with one mind, and said, Master, You are God, the One who made the heaven and the earth and the sea and all the things in them,

Notice that they first acknowledge, as Master, the One to whom they are speaking. They also acknowledge Him as the One who created everything in heaven, earth, and the sea and all the things within them. The third acknowledgement of Him is as the One who planned and prophesied of what He predetermined to happen to the Christ.

25)

the One who through the mouth of Your servant David had said, 'Why did the nations become arrogant, and did the people plan empty things?

26)

The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ.' (Psalm 2:1-2)

27)

For upon a truth against your holy Servant Jesus, whom You annointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together,

28)

to do whatever Your hand and Your purpose predetermined to happen.

After arriving at a realistic perspective of their circumstances — that they are speaking to the Master who created all things, who knows and even determines times of persecution— they then present their request:

29)

And now, Lord, look upon their threatenings, and give to Your servants to speak Your Word with all boldness,

30)

to stretch out in Your hand for healing, and signs and wonders to happen through the name of Your holy Servant Jesus.

Their acknowledgement that the Master created everything, predetermines everything, and provides for everything causes them to focus on God, instead of their circumstances; and they turn to the Master to provide for the task ahead.

31)

And after they had prayed, the place was shaken in which they were assembled, and they were all filled with the Holy Spirit, and they were speaking the Word of God with boldness.

God answers their prayer with the provision of His Spirit, filling them so that they are able to boldly preach the Word of God in spite of the threats made against them.

The disciples obtained a proper perspective of their circumstances after beginning their prayer by acknowledging who God is, just as Jesus taught them to do in Matthew 6:9. This enabled them to pray with confidence that the Lord would provide what they needed to serve Him and to preach the Word.

In this life, all of us will suffer hardship, adversities which seem difficult and threatening; but when we meditate on who God is and leave the circumstances of our lives in His hands, our perspective of these hardships changes. We perceive them as things God has designed and will give provision for.

Next week, we will continue to examine Jesus' teaching on prayer from Matthew 6:9-13.

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* PROSEUCHOMAI is the English font spelling of the Greek word προσεὺχομαι.

**English pronunciation guide for Greek words: āle; ăm; ēve; ĕnd; īce; ǐll; ōld; ǒdd; ūse; ŭp

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