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Arriving at a basic theology or understanding of prayer should be a major priority for every believer. A study of biblical examples of effective prayer, as treated in earlier chapters, is also of vital importance. But until the Christian actually engages in prayer in a practical and meaningful way, the theology and study are of limited value. Prayer is not answered because a believer knows how it works, but because he knows personally the One it addresses.

Prayer is a love matter before it is anything else. It is not the finding of right methods, techniques, or processes to persuade God to do what we desire. The highest form of prayer is the love relationship of two hearts (the believer’s and God’s) beating as one. Walking with God in the sweet communion of prayer is a continuing relationship. It is certain that God hears the panicked cry for help and deliverance from disaster or calamity. But to deliver the believer from tribulation so he can settle back into his apathetic routine is not God’s purpose in answering prayer. The crisis may be His way of saying, “Come to Me; I love you and desire to have a mutual and continuing love relationship.”

But how does one develop this love that forms the foundation of an effective prayer life? The question is especially pertinent in today’s affluence and busyness. The cares and comforts of life draw human attachment to everything but God. Nor does this love relationship that covets divine communion with God himself come just for the asking. It must be nurtured and cultivated to maturity. It begins with the regular practice of the various disciplines of prayer and grows, with faithful persistence, into a beautiful love relationship with the Heavenly Father. Prayers are answered when they are sent heavenward via the love line. It is quite inconceivable that a believer could be identified as Spirit-filled, Pentecostal or charismatic, without a life-style in which effective prayer plays a significant role.¹

The preceding chapters are the foundation for the superstructure of effective prayer. To lay a foundation without erecting the finished structure would be foolish; so the pursuit of the theology and biblical examples of answered prayer are in vain until a day-by-day practice of prayer communion is built upon the foundation. This chapter, therefore, is a practicum providing direction, guidelines, and suggestions for all who would move from the mechanics of prayer into the realm of the divine dynamic, from the abstract and theoretical to the concrete and practical.

Personal Prayer

The serious believer should always be conscious of the nearness of a personal God who desires to communicate with His children. And when the mind and heart are freed from the temporal pursuits that occupy much of our waking hours, they should naturally turn toward the One with whom communion is so sweet. But there is more to Paul’s admonition to “pray continually” than that. The Jewish background from which Paul was writing placed great value on the practice of giving thanks to God for everything that comes one’s way. Even today, devout Jews sprinkle the entire day with short sentence prayers. The “blessings,” or “thanksgivings,” usually begin, “Blessed are you, O Lord, King of the Universe.”² In this way a devout Jew expresses a brief thanks to God for everything that happens to him: receiving a kindness, smelling a fragrant flower, watching a beautiful sunset, seeing a rainbow, or seeing God’s handiwork in the lightning and thunder of a storm. A sincere expression of thanks to Almighty God is a powerful expression of prayer.³

Human life consists of habits, both good and bad. The most productive habits are the fruit of discipline, practice, and application. Until prayer is a well-established habit and has become a part of the believer’s life-style, its genuine fruitfulness is not likely to be of appreciable effect.

The great people of prayer of the Bible were people of fixed prayer habits. David wrote, “Evening, morning and noon I cry out in distress, and he hears my voice” (Ps. 55:17). Of Daniel it is written, “He went home to his upstairs room where the windows opened toward Jerusalem. Three times a day he got down on his knees and prayed, giving thanks to his God, just as he had done before” (Dan. 6:10). Daniel had such a fixed prayer habit that none of life’s circumstances was permitted to interrupt it.

Regular prayer was a customary habit among the Jews, for they had three established prayer periods each day. By New Testament times they were nine o’clock in the morning, three o’clock in the afternoon, and sundown. Although for some the practice had deteriorated into nothing more than a ritual (cf. Matt. 6:5, 16), for the Early Church it appears that the set times of prayer were worth following. We are told that “Peter and John were going up to the temple at the time of prayer—at three in the afternoon” (Acts 3:1).

There is no New Testament command requiring either a daily number of prayers or a set of times; but there are numerous instructions and examples illustrating the importance of and encouraging the habit of prayer (see Luke 18:1; Acts 2:42; 6:4; 10:2; 1 Thess. 5:17). Each believer, on his or her own initiative, should determine and devise a personal prayer habit, for without it, an effective prayer life is unlikely to develop.

Retire from the world each day to some private spot, even if it be only the bedroom.… Stay in the secret place till the surrounding noises begin to fade out of your heart and a sense of God’s presence envelops you. Deliberately tune out the unpleasant sounds and come out of your closet determined not to hear them. Listen for the inward Voice till you learn to recognize it. Stop trying to compete with others. Give yourself to God and then be what and who you are without regard to what others think. Reduce your interests to a few. Don’t try to know what will be of no service to you.⁴

We humans are so constituted that unless we develop a prayer habit, we tend to become dilatory in our prayer practice. Only by stern personal discipline will prayer have its necessary and rightful place; everything about this modern world militates against a regulated prayer life. The regulation should not be rigid and inflexible, but it should be sufficient to give meaning and direction to praying.

My prayer life ⁵ was revolutionized when I charted a deliberate course for it. For an extended period I set aside my entire noon hour, five days a week. A definite prayer objective was chosen for each of the five days. The first half of Monday’s hour was exclusively for giving thanks and the second half was for meditation on the person and work of Christ. Tuesday was the time for general requests. Wednesday was dedicated to concentration on the Spirit-filled life. Thursday’s praying was related to some Epistle read during the period. Friday was occupied with prayer for special needs.

Monday’s thanksgiving, which at the outset required stern discipline, suddenly became a thrilling experience—so thrilling in fact that at times it almost insisted on replacing other periods set apart for petition. Thanksgiving welled up on behalf of the petitions of other periods until my soul was as thankful as if the petitions were already answered. Meditation on Christ and His work, the chosen direction for the second half hour, was most delightful and rewarding. It led me down a pathway of new and glorious insight.

Tuesday’s petitions for general needs took an unexpected turn. Instead of the usual praying for physical, material, earthly, and temporal needs, I found myself almost entirely forgetful of these, and instead constrained to pray Paul’s prayers.

Wednesday’s praying about the Spirit-filled life opened new vistas of truth. Understanding was born concerning the means and the consequence of the Spirit-filled life-style.

Predicating prayer on the content of an Epistle resulted in praying on Thursday for things not ordinarily on a prayer list. It was this practice that the Holy Spirit used to direct my attention to Paul’s prayers, resulting in a personal prayer revolution and the writing of the book Praying with Paul.⁶

Friday’s period for special requests was essentially for God’s children and God’s work. There are always urgent needs vying for our interest and attention. These can consume all of our prayer time every day; yet this fault can be avoided by a well-ordered discipline.

A note of caution is in order. There will be special times when the Holy Spirit may burden the believer along a certain line for a day or for an extended period. In such times it is important to move with the Spirit and to set aside a previously charted course. We may return to it in due season, or we may find ourselves directed by the Spirit to follow another course.

In more recent years my praying has been for an hour each morning, generally during a three-mile walk. It has incorporated a rather firmly entrenched order:

1. Thanksgiving and worship

2. Prayer for the president and vice-president of the United States, and their advisers

3. Prayer for the Congress and the Supreme Court

4. Prayer for the governor and lieutenant governor of my state, and for all in government

5. Prayer for all the national officers of our Movement, by name, including the head of our missions outreach and assistants

6. Prayer for my district superintendent and assistant, as well as for all the district officers by name

7. Prayer for all the pastors and churches in the district, as well as prayer for specific churches and pastors having special needs

8. Prayer for several of our colleges, including their presidents, faculty, staff, and student bodies

9. Prayer for my spouse, for each of our children and their spouses, and for the grandchildren

10. Prayer for neighbors by name

11. Paul’s prayers (memorized)

12. Prayer for an outpouring of the Holy Spirit, and a manifestation of each of His gifts through the body of believers

13. Prayer for special needs, and for God’s enablement in my own life and ministry.

While each believer must personalize a pattern of discipline, there are some general practices that are of great value in developing an effective prayer life. One of the most significant is the use of Scripture to guide one’s prayer time. There is no prayer practice that is more useful in building one’s faith. Let all who pray learn early in their praying to bring into focus specific passages dealing with prayer. The following are excellent examples:

When you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you (Matt. 6:6).

Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus (Phil. 4:6–7).

Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need (Heb. 4:16).

A second practice of general significance is praying in the Spirit. Jude 20, “Pray in the Holy Spirit,” is evidently a reference to praying in tongues. First Corinthians 14:14–15 is obviously a reference to praying in tongues: “If I pray in a tongue, my spirit prays, but my mind is unfruitful. So what shall I do? I will pray with my spirit, but I will also pray with my mind.” Praying in the Spirit is a most effective way of praying and an effective means of avoiding the tendency for prayer to deteriorate into mere ritual.

It is doubtful if any single spiritual practice of the believer holds more promise of reward than waiting upon God. “Those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint” (Isa. 40:31). “Hope in” (Heb. qawah) means “to wait for,” “to look for with intense, eager expectation.” Though the promise of reward is great, learning to wait is not easy. It is an art to be learned and a discipline to be developed.

The fact we place our hope in the Lord implies our waiting for Him to move and then moving along with Him. Our hope causes us to wait patiently and steadfastly, confident that God will decisively act on behalf of His people. It is not simply turning to one’s own interests while God takes care of His own business. Instead, it is a time when the focus is on God, not self. It requires the expenditure of time in God’s presence, usually in solitude. It involves drawing near to God via meditation and contemplation, and developing an ear to hear the gentle voice of the Holy Spirit (cf. 1 Kings 19:12). Sometimes God interrupts us and gets our attention in a powerful way. More often, waiting for the Lord is long on listening, but short on speaking, and implies a readiness to obey.

Meditation involves musing over God and His Word. It recalls truth from memory and considers and reconsiders it until the one praying or meditating is perfectly aligned with that truth (cf. Ps. 1:2). Contemplation is a state of mystical awareness of God’s being, an act of thinking about God with concentration and attention. Developing an ear to hear what God is saying becomes the application and the fruit of meditation and contemplation.

Waiting for God to move develops an inward confidence and an expectation of His intervention and revelation. It prepares us to receive what He has for us. “Since ancient times no one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him” (Isa. 64:4). In seeking to develop the art of waiting for God, try a gradual approach. Let it begin with a few minutes of quality time daily. Consistence is important. A particular place and time will aid the process. Body posture is not of consequence, whether it be lying upon one’s bed, seated in a comfortable position, or kneeling in a quiet place. Once the habit has been established, the time given to it may be determined by the circumstances, the need, and the Spirit’s leading.

Family Prayer

Though under unrelenting siege by the forces of darkness, the home is the divinely ordained basic unit of society. In the home, life’s values are communicated and established. Spiritual foundations are there laid. The home is designed by God as the primary learning center:

These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up. Tie them as symbols on your hands and bind them on your foreheads. Write them on the doorframes of your houses and on your gates (Deut. 6:6–9).

The Christian home is the plot in which the seeds of godliness are to be planted. This requires a God-centered atmosphere, which should be initiated and fostered by the husband and the wife, giving serious attention to, among other things, the Word of God, family devotions, table prayers, and bedtime prayers. Could it be that Jesus had the husband-wife union in mind when He said, “ ‘If two of you on earth agree about anything you ask for, it will be done for you by my Father in heaven’ ” (Matt. 18:19)?

In the Christian family, the father is to be the spiritual leader. This role is not just his privilege and prerogative; it is his sacred responsibility. He is to teach his children by word and by practice. As a regular practice, he should daily lead in family devotions. He should teach his children to pray and to depend upon God in all of life’s circumstances. Family devotions when the children are young should be child-oriented, rather than adult-oriented (e.g., no adult expositions). Mother should also have an active part in the spiritual development of the children. Some mothers pray with each child before he or she leaves for school.

Table prayers should accompany every mealtime. Jesus is our pattern: “Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to the disciples, and the disciples gave them to the people” (Matt. 14:19; see also Matt. 26:26; Luke 24:30; and 1 Tim. 4:4–5). It is noteworthy that even though the great crowd needed a miraculous provision of food, Jesus did not ask for a miracle. He thanked the One who provides for our physical needs; the miracle followed. Spiritual leadership in the home should focus on God as the great Provider (instead of on either the father or the mother as the one who knows how to ask and receive from the Provider). The parent’s example of faith and trust will indeed be a model for the growing children, but at the same time they will understand that the glory and thanks always go to the Heavenly Father. Memorized prayers are a help for younger children, but as soon as possible each child should be aided in personalizing prayer; unless this is done, table prayer can easily become a mere form. In the eat-and-run pace of today’s family, prayer at mealtime can be a boon to family togetherness. Wise parents will insist that all family members be seated and that prayer be made before any eating begins.

Bedtime prayers play a significant role in a child’s spiritual development. They teach dependence upon God, thankfulness for His care and provision, and comfort and security in His benevolent protection.⁷

Congregational Prayer

There is considerable precedent, both in the Old and in the New Testaments, for congregational praying.⁸

The power of congregational praying cannot be exaggerated. If the praying of a single believer avails much, how much more does the praying of a congregation (cf. Acts 12:5 and James 5:16)? If a mere two in perfect agreement in the Spirit can obtain “anything … asks[ed] for” (Matt. 18:19), what might the outcome be when the entire congregation prays in one accord, united in the Spirit? We have some good illustrative answers: When the congregation prayed upon the release of Peter and John, “the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly” (Acts 4:31). Another time, when the Church kept praying earnestly even without real expectation, “the Lord sent his angel and rescued” Peter from Herod (Acts 12:5–16).

Congregational praying may take various forms. It may include preservice prayer, postservice prayer, and concert praying during the service. It may include regular church prayer meetings as well as special times of fasting and prayer.

Preservice prayer not only prepares the heart for receiving the Word of God, but also creates an atmosphere of the Spirit, enabling participants to minister with a special anointing (Eph. 6:18–19). A set time and place for preservice praying should be announced and advertised. This prayer time requires no structuring, but may simply be an opportunity for those who gather early to wait upon God, to worship, and to place their petitions before the Lord.

Postservice prayer has been a valued tradition in most Pentecostal and charismatic churches. It is deemed vital to the spiritual welfare and progress of the congregation. It may involve prayer for the sick, prayer with those seeking salvation or Holy Spirit baptism, prayer for special needs, and general prayer and worship. Many churches have prayer rooms adjacent to the sanctuary where the congregation can gather in a somewhat secluded atmosphere for seeking God. In other churches, postservice praying occurs around the altar.⁹ Some congregations assign persons who are adept at encouraging and assisting others to oversee such prayer times.

Congregational prayer during the actual service should seek to involve everyone present, even though there tends to be structure and time constraints. Many congregations engage in extended periods of corporate worship and prayer, during which manifestations of the utterance gifts of the Spirit are not uncommon. Prayer is usually led by the pastor, an associate, or a member of the congregation; audience participation by amens and other expressions of worship, indicating agreement with the one leading out in prayer, are expected and contribute to a sense of unity as the body approaches the Lord in worship and petition. On occasion, entire congregations unite in concert prayer. Although there are critics of the practice, it is not without biblical support and precedent (cf. Acts 4:24–30). The practice has been common in the Pentecostal movement from its inception.

For the health and growth of a local church, there is no more useful, powerful, and essential activity than a meeting set apart for the major purpose of prayer. Any church that does not concentrate its energy and attention on such gatherings hardly deserves recognition as a church; indeed, without regularly announced times of meeting for prayer, the organization is more aptly described as a social club. The work of the Kingdom is accomplished by saints who know and utilize the power of praying “in one accord.”

Most evangelical churches set aside one night a week for Bible study and prayer. It is common, also, for whole weeks to be given to a prayer emphasis at the beginning of the year, before special revival or evangelistic efforts, or during urgent and recognized needs in the congregation.

Home prayer meetings have played a very significant role, particularly in the early days of the Pentecostal movement. “It was in the first home prayer meeting I ever attended that I was filled with the Holy Spirit. It was also in such meetings that I personally learned by experience and observation about the movings and workings of the Holy Spirit.”¹⁰ The success of such home prayer meetings depends largely on leadership. Sometimes pastors have discouraged or disallowed this kind of meeting for fear of excesses or fanaticism; and the fears have been justified when members of a group have become divisive and fomenters of spiritual pride and heresy. But though the danger may exist, the dividends of a properly controlled home-style prayer meeting far outweigh the potential debits.

The wise pastor will attend such meetings himself, both in and outside the church building; or he will delegate a qualified person to be present, not to hold too tight a rein but to participate and give direction as may be necessary. The genius of such meetings is not tight control and restraint, but liberty in the Spirit within biblical limits. Within home-style prayer groups, especially Pentecostal or charismatic, there is a subtle tendency toward unsound and unbiblical exercise of spiritual gifts. Resorting to utterance gifts for guidance is an ever-present temptation and a historically documented danger.¹¹ Averting the danger and avoiding the pitfall is best accomplished not by disallowing the prayer group, but by training, particularly those in leadership, in sound doctrine and practice.

A mature and developed prayer life can reach unparalleled levels of (1) communion with our Lord and (2) effectiveness in meeting spiritual needs, evident everywhere we turn. But fervent and effective praying does not occur simply because we voice a prayer request. It may begin with elementary pleas for help in a crisis or difficult circumstance, but it must mature through the regular practice of traditional forms of prayer. The practical suggestions of this chapter are not ends in themselves. They are identifiable outward forms of prayer that can be used to grow spiritually until one becomes intimate with God and an intercessor on behalf of a needy and spiritually dying world.