Prayer — it is our most powerful weapon in HaShem’s (G-d’s) arsenal for the believer. It is that unique, two-way communication with the creator and sustainer of life, yet far too many do not avail themselves of this awesome privilege. Barna Group reported several years back that the average believer prays for 30 seconds per day, and the average pastor prays for one minute. While I personally cannot verify those statistics, if they are accurate, we are failing in our prayer life. Prayer, contrary to what many are taught, consists of two distinct types: personal prayer and corporate prayer. Let’s look at each of these.
Jewish prayer follows the above example — prayers begin with “Alvenu Malkanu,” meaning “our Father our King.” This is important, as it establishes our relationship with the Father as both our loving father but also as the All-Powerful King. The “L-rds Prayer” (actually the talmidim, or “disciples’ prayer”) begins with praise, acknowledging G-d, and asking for His kingdom to come. Seeking G-d’s will is a key facet of prayer. Too many see G-d as a doting old grandfather or a genie granting wishes, not as the king He is.
Next, we ask for our needs to be met. Note here: it does not ask to be rich, drive a Lexus, or other requests that are not for our provision but for our often selfish desires.
Then comes the uncomfortable part: “Forgive us our debts as we also forgive others.” Does that really say what it appears to say? G-d will only forgive our sins as we forgive others’ sins against us? That is exactly what it says. During the season approaching Yom Kippur, Jews are required to seek out anyone they have wronged and ask forgiveness. This “clears the slate” so our prayers are not blocked from G-d.
We, then, pray for G-d to protect us from temptation. We really need this part, as our world is filled with temptation. Sexual sin immediately comes to mind, but it is not the only sin. We need help to overcome greed and selfishness. I was listening to Iron Chef Redemption on the Food Channel. In that episode, the winning chef from the previous week got to select who would have to compete in a show-down round to be eliminated. This was done by tasting their food, but the decision could be based on cooking or a desire to eliminate a strong competitor. The host mentioned the person choosing could be nice (choosing by quality of cooking) or cunning (by eliminating a good competitor). I was appalled. They were giving license to selfishness and greed. Our society sees nothing wrong with that; G-d, however, sees it very differently. Remember that “do unto others as you would have them do unto you” command by the Messiah?
The prayer then proceeds to ask for deliverance from the evil one. Yes, this means the devil, but it also means his agents, both demonic and human.
The last part returns to praise: “For yours be glory forever.” This is most likely the original form, as the “for yours is the Kingdom, the power, and the glory” was a doxology that was most likely added later. While there is nothing wrong with the doxology, I chose to use what is most likely the original form.
Also, please note: we are commanded to pray to the Father, not the Messiah, and not the Spirit. I have seen many believers praying to the Messiah. This is not scriptural. We are to pray to HaShem (The Father) in the Messiah’s name.
So we see that personal prayer is powerful. It praises G-d, asks for His provision and protection in our lives, and finally reminds us that we are judged and forgiven based on how we judge and forgive others.
e. What most don’t know is that corporate prayer is to personal prayer what an avalanche is to a rock – much more powerful.
In Judaism (Messianic and Traditional), the basis of corporate prayer is the Minyan – 10 persons 13 or over, male in some denominations, male and female in others. You may ask, “where is that in the Bible?” Glad you asked. In Bereshit (Genesis), Avraham (Abraham) is talking to a messenger identified as G-d (although it is actually G-d’s S’hkenah, or visible presence). Abraham was Chutzpah (audacious) when talking to G-d about Lot and Sodom. Abraham negotiates with G-d to not destroy Sodom if 50 righteous men can be found. He finally asks G-d to let Sodom not be destroyed if there are 10 righteous found. G-d agrees. This sets the precedent that 10 righteous people can stand in for an entire group of people. Messiah actually follows a similar point when he says, “If two or more are gathered in my name, I will be with you.”
So both G-d and Messiah establish the importance of corporate prayer. So now, a group of people petitioning the Creator and Sustainer of the Universe are heard as though they represent the entire group, be that a church or synagogue, city, state, or even a nation. That is powerful!
I confess that I love Jewish Prayer. In it there is a story — let me introduce you to it.
Prayer in synagogues can be understood as though you were invited to the palace of a great king. In order to present yourself, you must prepare, so there are prayers of preparation including donning of the Prayer Shawl (Tzitzit). As we enter into prayer, we then praise the King (Blessed are you oh L-rd our G-d, creator of the Universe). Then we declare our allegiance to the King (Shema Israel, Adonai Eloheinu, Adonai Echad – Hear oh Israel, the L-rd our G-d, He is one G-d).
It is an interesting note that, when Messiah was asked what the greatest commandment is, He said, “Shema Israel, Adonai Eloheinu, Adonai Echad” (Hear oh Israel, the L-rd our G-d, He is one G-d). He then added, “You are to love G-d with all your heart, mind, soul, and strength and love your neighbor as yourself.”
We then add additional prayers declaring G-d’s greatness. Then comes the Amidah (Standing Prayer,) which contains 19 benedictions on weekdays and seven on Shabbat. This is a beautiful prayer, and it actually contains a form of the Messiah’s name (Salvation) throughout it. The reason only seven on Shabbat is that, since we are resting, we do not petition G-d for ourselves.
Finally, we read from the Torah (the first five books, Genesis through Deuteronomy) and finish with prayer as we depart G-d’s presence. A prayer service would shock most believers. In our synagogue, the prayers last for about 40-45 minutes. The entire service is about 2 to 2 ½ hours, of which the teaching is about 45 minutes.
Personal Prayer
I suspect that this is the form most are familiar with. Some consider it the only form. They generally quote the passage where Messiah says to not pray for show but to go into your prayer closet. We will look at why this is not the only valid form of prayer in the next section on corporate prayer. So how do we pray? Messiah gave the perfect formula in Matthew 6:9-13: “Our Father in heaven, may your name be kept holy. Let your kingdom come. Let your will be done, as in heaven, so on eretz (the earth). Give us today our daily bread. Forgive us our debts as we also forgive others. Bring us not into temptation but deliver us from the evil one. For yours be glory forever.”
Jewish prayer follows the above example — prayers begin with “Alvenu Malkanu,” meaning “our Father our King.” This is important, as it establishes our relationship with the Father as both our loving father but also as the All-Powerful King. The “L-rds Prayer” (actually the talmidim, or “disciples’ prayer”) begins with praise, acknowledging G-d, and asking for His kingdom to come. Seeking G-d’s will is a key facet of prayer. Too many see G-d as a doting old grandfather or a genie granting wishes, not as the king He is.
Next, we ask for our needs to be met. Note here: it does not ask to be rich, drive a Lexus, or other requests that are not for our provision but for our often selfish desires.
Then comes the uncomfortable part: “Forgive us our debts as we also forgive others.” Does that really say what it appears to say? G-d will only forgive our sins as we forgive others’ sins against us? That is exactly what it says. During the season approaching Yom Kippur, Jews are required to seek out anyone they have wronged and ask forgiveness. This “clears the slate” so our prayers are not blocked from G-d.
We, then, pray for G-d to protect us from temptation. We really need this part, as our world is filled with temptation. Sexual sin immediately comes to mind, but it is not the only sin. We need help to overcome greed and selfishness. I was listening to Iron Chef Redemption on the Food Channel. In that episode, the winning chef from the previous week got to select who would have to compete in a show-down round to be eliminated. This was done by tasting their food, but the decision could be based on cooking or a desire to eliminate a strong competitor. The host mentioned the person choosing could be nice (choosing by quality of cooking) or cunning (by eliminating a good competitor). I was appalled. They were giving license to selfishness and greed. Our society sees nothing wrong with that; G-d, however, sees it very differently. Remember that “do unto others as you would have them do unto you” command by the Messiah?
The prayer then proceeds to ask for deliverance from the evil one. Yes, this means the devil, but it also means his agents, both demonic and human.
The last part returns to praise: “For yours be glory forever.” This is most likely the original form, as the “for yours is the Kingdom, the power, and the glory” was a doxology that was most likely added later. While there is nothing wrong with the doxology, I chose to use what is most likely the original form.
Also, please note: we are commanded to pray to the Father, not the Messiah, and not the Spirit. I have seen many believers praying to the Messiah. This is not scriptural. We are to pray to HaShem (The Father) in the Messiah’s name.
So we see that personal prayer is powerful. It praises G-d, asks for His provision and protection in our lives, and finally reminds us that we are judged and forgiven based on how we judge and forgive others.
Corporate Prayer
We know from scripture that personal prayer is powerful and a privilege. What most don’t know is that corporate prayer is to personal prayer what an avalanche is to a rock – much more powerful.
In Judaism (Messianic and Traditional), the basis of corporate prayer is the Minyan – 10 persons 13 or over, male in some denominations, male and female in others. You may ask, “where is that in the Bible?” Glad you asked. In Bereshit (Genesis), Avraham (Abraham) is talking to a messenger identified as G-d (although it is actually G-d’s S’hkenah, or visible presence). Abraham was Chutzpah (audacious) when talking to G-d about Lot and Sodom. Abraham negotiates with G-d to not destroy Sodom if 50 righteous men can be found. He finally asks G-d to let Sodom not be destroyed if there are 10 righteous found. G-d agrees. This sets the precedent that 10 righteous people can stand in for an entire group of people. Messiah actually follows a similar point when he says, “If two or more are gathered in my name, I will be with you.”
So both G-d and Messiah establish the importance of corporate prayer. So now, a group of people petitioning the Creator and Sustainer of the Universe are heard as though they represent the entire group, be that a church or synagogue, city, state, or even a nation. That is powerful!
I confess that I love Jewish Prayer. In it there is a story — let me introduce you to it.
Prayer in synagogues can be understood as though you were invited to the palace of a great king. In order to present yourself, you must prepare, so there are prayers of preparation including donning of the Prayer Shawl (Tzitzit). As we enter into prayer, we then praise the King (Blessed are you oh L-rd our G-d, creator of the Universe). Then we declare our allegiance to the King (Shema Israel, Adonai Eloheinu, Adonai Echad – Hear oh Israel, the L-rd our G-d, He is one G-d).
It is an interesting note that, when Messiah was asked what the greatest commandment is, He said, “Shema Israel, Adonai Eloheinu, Adonai Echad” (Hear oh Israel, the L-rd our G-d, He is one G-d). He then added, “You are to love G-d with all your heart, mind, soul, and strength and love your neighbor as yourself.”
We then add additional prayers declaring G-d’s greatness. Then comes the Amidah (Standing Prayer,) which contains 19 benedictions on weekdays and seven on Shabbat. This is a beautiful prayer, and it actually contains a form of the Messiah’s name (Salvation) throughout it. The reason only seven on Shabbat is that, since we are resting, we do not petition G-d for ourselves.
Finally, we read from the Torah (the first five books, Genesis through Deuteronomy) and finish with prayer as we depart G-d’s presence. A prayer service would shock most believers. In our synagogue, the prayers last for about 40-45 minutes. The entire service is about 2 to 2 ½ hours, of which the teaching is about 45 minutes.
