What are the different types of prayer?

(V. 1). The house of God is characterised as the place of prayer. The petitions that ascend to God from His house are to be marked by “supplications”, or earnest pleadings, for special needs arising in particular circumstances; by “prayers”, which express general desires appropriate for all times; by “intercessions”, implying that believers are in that nearness to God that can plead on behalf of others; and, lastly, by “thanksgiving”, which speaks of a heart conscious of the goodness of God that delights to answer the prayers of His people.

The reader will notice the abundance and variety in expression of the saints' prayers. "Supplication" implies earnestness in pressing the suit of need; "prayer" is more general and puts forward wants and wishes; "intercession" means the exercise of free and confiding intercourse, whether for ourselves or for others; and "thanksgiving" tells out the heart's sense of favour bestowed or counted on. Of all interpretations perhaps the most singular is in Augustine's Epistle to Paulinus (149, Migne), where the four words are assigned to the several parts of the communion service! Witsius, on the Lord's prayer, is nearer the mark than any other I have noticed. From first to last the terms bespeak the overflowing charity of the saints who know in God a love superior to evil, and withal never indifferent to it nor making light of it (which is Satan's substitute) — a Father Who makes His sun rise on evil and good, and sends rain on just and unjust. It is of all moment that the children keep up the family character, and that love should be in constant exercise to His praise. What can men think, feel, or do, about such as love their enemies and pray for those that use them despitefully? Paroxysms of persecution pass quickly, and the saints are let live peacefully in all godliness and gravity; for nothing makes up for failure in piety before God and in a practically grave deportment before men.

We are not to be anxious about "one thing," as it is literally, but in "every thing" we are to let our requests be made known unto God: and you do this "by your prayer and by your supplication with thanksgiving." True, God knows all before we make them known: but He loves to have us come and tell Him. Actually it does not say "your prayer and your supplication," but "the prayer and the supplication". You may remember we have suggested that the Greek word "the" is like a finger pointing: and here we have two fingers, pointing to two different words. It is as though the Apostle was thinking: "by the prayer and by the supplication, which of course you will make". You recall how sometimes only one article (the) is used with two words, to link them closely together. Here we see just the opposite, twice the article is used, where we cannot use it at all, to point out the two separate acts when we come to God with our anxious, harassing cares. So we have substituted your for the "the" that we cannot use. And let us remember "every thing" means just what the word says: every single thing: the little things, as well as the big things: the things we are ashamed to bring to our Lord: in not one of these we are to be anxious: for every one is to be spread out before Him.

There are, I think, in the Greek New Testament (if we count "thanksgiving") seven different words for prayer: and we have four of them in our present verse. The first, translated "prayer", tells us of prayer in general, — of any address to God. The second, "supplication" tells of prayer for particular needs or benefits. The first is only used of prayer to God: the second may also be used towards our fellow-men. These two words are found together again in Eph. 6:18 and 1 Tim. 2:1; 5:5. The first may include worship, as we come to God in prayer; whereas the second is definitely what we want from God. And, let us not forget, for Paul never forgot, that all is to be with "thanksgiving". "Regarded as one manner of prayer, it (thanksgiving) expresses what ought never to be absent from any of our devotions (Phil. 4:6; Eph. 5:20; 1 Thess. 5:18; 1 Tim. 2:1); namely, the grateful acknowledgement of past mercies, as distinguished from the earnest seeking of future. As such it may, and will, subsist in heaven (Rev. 4:9; 7:12); will indeed be larger, deeper, fuller there than here: for only there will the redeemed know how much they owe to their Lord; and this it will do, while all other forms of prayer, in the very nature of things, will have ceased in the entire possession and present fruition of the things prayed for." (Trench: Synonyms, No. 51). And let us not forget, the Word commands: "In every thing give thanks." (1 Thess. 5:18).

But now look at our verse. The character of the prayer contemplated is this — "in the Spirit." It is to spring not from the flesh and its desires but from the Spirit and His desires. Now the Spirit indwells the saints in order that He may not only teach them but also control their thoughts and desires, moulding them in mind and heart after Christ. The flesh is still in us of course, and very easily we may be governed by it, so that our prayers become but a crying out for just the things which an ordinary unconverted person would cry out for under similar circumstances. Let us search our hearts as to this first point, lest our prayers become powerless by reason of their being but fleshly desires. If our minds are well furnished with the Word of God, which unfolds to us His purposes and ways, and well governed by the Spirit of God, so that the flesh in us is judged, we shall be able to pray in the Spirit. Our prayers then will bear the right character.

But this spiritual prayer may take varying forms; so the word is, "all prayer and supplication." God is our Father and we may freely approach Him with our requests. There are times when our feebleness and insufficiency is specially borne in upon us, and then we draw near with a special sense of abasement and peculiarly urgent desires — we become suppliants in our prayers. Then, this may mark us in our private prayers, or on public occasions when we assemble together. Even in private prayer differences may occur. Sometimes we may have a season of quiet, even a long one and sometimes our cry may be shot up to God like a flash of lightning, as was the case with Nehemiah, recorded in Neh. 2:4. We are not to be satisfied with prayer of one special kind. We are to practice prayer in all its wide variety.

"Supplication" involves earnest entreaty, certainly no mere "saying of prayers," but the desire earnestly expressed. "Prayer" is making request in a dependent spirit. "Intercessions" refers to having an audience with God on behalf of others. But "giving of thanks" is most salutary here. We may little think of this in regard to "all men," but it is the Word of God. All are His own creatures, and whatever their character or conduct, we are told to give thanks for them, as well as to pray for them. Let us never forget it. This will serve to help us to maintain a proper attitude toward them.

we should pay special attention. Not only are we exhorted to prayer. It is noteworthy that very insistent forms of prayer are indicated—supplications and intercessions. Prayer may be described as making requests to God; supplications, as earnest and agonised entreaty; intercessions, as caring for others, and praying on the behalf of such, as Abraham prayed for the wicked people of Sodom in his day.

Supplication, prayer and intercession seek from God, but worship ministers to Him. So do thanksgiving, praise, blessing and adoration. At the institution of His supper the Lord "gave thanks". Thanksgiving is, therefore, characteristic of the remembrance of Himself, also praise, blessing, worship and adoration as the power of the Holy Spirit is unhindered. What rich fullness would thus mark the worship of the assembly! It will be so in glory for ever when all things are centred in Christ. To further this now is surely the aim of every true servant of the Lord.

First — prayer is the language of request addressed to God. It is important to distinguish between prayer and worship, though they may both be found together in the same address to God. In worship, we give something to God — our thanksgiving, praise, or adoration. "Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name (Heb. 13:15). Praise, then, is an offering, but prayer is a request. The common phrase "offering a prayer" is therefore a mistake. We may offer worship, praise, adoration, thanksgiving. Prayer, however, is not an offering to God, but a request of something from Him.

• Discuss these three categories of individual prayer: (1) intercession for others; (2) personal requests; (3) confession.

Ejaculatory prayer. Ejaculatory prayer to God, is the short dagger thou art to use for thy defence against temptation, when thou hast no time to draw the long sword of solemn prayer. Thus thou mayest pray in any place, company, or employment.