Smith's Bible Dictionary.pdf - Online Christian Library

Smith's Bible Dictionary
•Its types and examples of prayer.
•Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The
difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man
lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief
that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while,
by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely
solve that part of the mystery which depends on the nature of God. It places it clearly before us,
and emphasizes most strongly those doctrines on which the difficulty turns. Yet while this is so,
on the other hand the instinct of prayer is solemnly sanctioned and enforced on every page. Not
only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God
for obtaining blessing, is both implied and expressed in the plainest terms. Thus, as usual in the
case of such mysteries, the two apparently opposite truths are emphasized, because they are needful:
to man’s conception of his relation to God; their reconcilement is not, perhaps cannot be, fully
revealed. For, in fact, it is involved in that inscrutable mystery which attends on the conception
of any free action of man as necessary for the working out of the general laws of God’s
unchangeable will. At the same time it is clearly implied that such a reconcilement exists, and that
all the apparently isolated and independent exertions of man’s spirit in prayer are in some way
perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of
providence. It is also implied that the key to the mystery lies in the fact of man’s spiritual unity
with God in Christ, and of the consequent gift of the Holy Spirit. So also is it said of the spiritual
influence of the Holy Ghost on each individual mind that while “we know not what to pray for,
“the indwelling” Spirit makes intercession for the saints, according to the will of God.” (Romans
8:26,27) Here, as probably in still other cases, the action of the Holy Spirit on the soul is to free
agents what the laws of nature are to things inanimate, and is the power which harmonizes free
individual action with the universal will of God.
•There are no directions as to prayer given in the Mosaic law: the duty is rather taken for granted,
as an adjunct to sacrifice, than enforced or elaborated. It is hardly conceivable that, even from the
beginning public prayer did not follow every public sacrifice. Such a practice is alluded to in (Luke
1:10) as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking
form. (26:12-15) In later times it certainly grew into a regular service both in the temple and in
the synagogue. But, besides this public prayer, it was the custom of all at Jerusalem to go up to
the temple, at regular hours if possible, for private prayer, see (Luke 18:10; Acts 3:1) and those
who were absent were wont to “open their windows toward Jerusalem,” and pray “toward” the
place of God’s presence. (1 Kings 8:46-49; Psalms 5:7; 28:2; 138:2; Daniel 6:10) The regular
hours of prayer seem to have been three (see) (Psalms 55:17; Daniel 6:10) “the evening,” that is
the ninth hour (Acts 3:1; 10:3) the hour of the evening sacrifice, (Daniel 9:21) the “morning,” that
is, the third hour (Acts 2:15) that of the morning sacrifice; and the sixth hour, or “noonday.” Grace
before meat would seem to have been a common practice. See (Matthew 15:36; Acts 27:35) The
posture of prayer among the Jews seems to have been most often standing, (1 Samuel 1:26; Matthew
6:5; Mark 11:25; Luke 18:11) unless the prayer were offered with especial solemnity and
humiliation, which was naturally expressed by kneeling, (1 Kings 8:54) comp. 2Chr 6:13; Ezra
9:5; Psal 95:8; Dani 6:10 Or prostration. (Joshua 7:6; 1 Kings 18:42; Nehemiah 8:6)
•The only form of prayer given for perpetual use in the Old Testament is the one in (26:5-15)
connected with the offering of tithes and first-fruits, and containing in simple form the important
586
William Smith