Following the release in English and Spanish of my last video on the question of whether or not it’s proper to pray to Jesus, I got a fair bit of pushback. Now, I expected that from the Trinitarian movement because, after all, to trinitarians, Jesus is God Almighty. So, of course, they want to pray to Jesus. However, there were also sincere Christians who, while not accepting the Trinity as a valid understanding of the nature of God, still feel that prayer to Jesus is something which the Children of God should practice.
It got me to wondering if I’m missing something here. If that, for me, it just feels wrong to pray to Jesus. But we are not to be guided by our feelings, though they do count for something. We are to be guided by holy spirit which Jesus promised would lead us into all the truth.
However, when that one has come, even the Spirit of the truth, it will lead you into all truth because it shall not speak from itself, but whatever it shall hear, it shall speak. And it shall disclose to you the things to come. (John 16:13 A Faithful Version)
So I asked myself if my reticence toward praying to Jesus was just a carryover from my days as a Jehovah’s Witness? Was I giving in to deeply buried bias? On the one hand, I clearly recognized that the Greek word denoting “prayer” and “praying” is never used in the Christian Scriptures in connection with Jesus, but only in connection with our Father. On the other hand, as a number of correspondents pointed out to me, we see instances in the Bible where faithful Christians are calling out to and petitioning our Lord Jesus.
For example, we know that Stephen, in Acts 7:59, made a petition to Jesus whom he saw in a vision as he was being stoned to death. “While they were stoning him, Stephen appealed, “Lord Jesus, receive my spirit.” Likewise, Peter had a vision and heard Jesus’ voice from heaven giving him instructions and he responded to the Lord.
“…there came a voice to him: “Rise, Peter; kill and eat.” But Peter said, “By no means, Lord; for I have never eaten anything that is common or unclean.” And the voice came to him again a second time, “What God has made clean, do not call common.” This happened three times, and the thing was taken up at once to heaven. (Acts 10:13-16).
Then there is the apostle Paul who, while not giving us the circumstances, tells us that he implored Jesus three times to be relieved of a certain thorn in his flesh. “Three times I pleaded with the Lord to take it away from me.” (2 Corinthians 12:8)
Yet in each of these instances, the Greek word for “prayer” is not used.
That seems to be significant to me, but then, am I making too much of the absence of a word? If each situation is describing actions associated with praying, does the word “prayer” have to be used in the context for it to be considered a prayer? One would think not. One might reason that as long as what is being described is a prayer, then we don’t actually have to read the noun “prayer” or the verb “to pray” for it to constitute a prayer.
Still, something was niggling at the back of my mind. Why does the Bible never use the verb “to pray” nor the noun “prayer” except in connection with communication to God our Father?
Then it struck me. I was breaking a cardinal rule of exegesis. If you’ll recall, exegesis is the method of Bible study where we let Scripture interpret itself. There are a number of rules we follow and the first one is to begin our research with a mind clear of bias and preconception.
What bias of mine, what preconception was I bringing to this study of prayer? I realized that it was the belief that I knew what a prayer was, that I fully understood the Biblical definition of the term.
I see this as an excellent example of how a belief or an understanding can be so deeply entrenched that we don’t even think of questioning it. We just take it as a given. For instance, prayer is part of our religious tradition. No matter what religious background we may come from, we all know what a prayer is. When Hindus invoke the name of one of their many gods in worship, they are praying. When Muslims call out to Allah, they are praying. When orthodox rabbis genuflect repeatedly before the wailing wall in Jerusalem, they are praying. When trinitarian Christians petition their triune Godhead, they are praying. When faithful men and women of old, like Moses, Hannah, and Daniel, invoked the name of “Yahweh,” they were praying. Whether to the true God or to false gods, prayer is prayer.
Basically, it’s SSDD. At least a version of SSDD. Same Speech, Different Deity.
Are we being guided by the power of tradition?
One noteworthy thing about the teaching of our Lord is his precision and his judicious use of language. There is no sloppy speech with Jesus. If we were supposed to pray to him, then he would have told us to do that, wouldn’t he? After all, up to that point, Israelites had only prayed to Yahweh. Abraham prayed to God, but he never prayed in the name of Jesus. How could he? It was unprecedented. Jesus wouldn’t come on the scene for another two millennia. So if Jesus was introducing a new element to prayer, specifically, that it should include him, he would have had to say so. In fact, he would have had to make that very clear, because he was overcoming a very powerful prejudice. Jews only prayed to Yahweh. Pagans prayed to multiple Gods, but not Jews. The power of the law to affect Jewish thinking and create a prejudice—albeit, a correct one—is evident by the fact that the Lord—our Lord Jesus Christ, king of kings—had to tell Peter not once, not twice, but three times that he could now eat the flesh of animals Israelites considered to be unclean, like pork.
It follows, therefore, that if Jesus was now going to tell these tradition-bound Jews that they could and should pray to him, he would have had a lot of prejudice to slice through. Vague statements were not going to cut it.
He did introduce two new elements to prayers, but he did so with clarity and repetition. For one, he told them that prayers would now have to be offered to God in the name of Jesus. The other change to prayer which Jesus made is stated at Matthew 6:9,
“This, then, is how you should pray: “our Father in heaven, hallowed be your name…”
Yes, his disciples now had the privilege to pray to God, not as their sovereign, but as their personal Father.
Do you think that instruction only applied to his immediate listeners? Of course not. Do you think he meant humans of every religion? Was he referring to Hindus or Romans who worshipped pagan Gods? Of course not. Was he even referring to the Jews in general? No. He was speaking to his disciples, to those who accepted him as the Messiah. He was speaking to those who would form the body of Christ, the new temple. The spiritual temple that would replace the physical one in Jerusalem, because that one was already marked for destruction.
This is important to understand: Jesus was speaking to the children of God. Those who make up the first resurrection, the resurrection to life (Revelation 20:5).
The first rule of exegetical bible study is: Start your research with a mind clear of bias and preconceptions. We need to put everything on the table, assume nothing. Therefore, we cannot presume to know what prayer is. We cannot take the common definition of the word for granted, assuming that what is defined traditionally by Satan’s world and across the religions that dominate the minds of men is what Jesus had in mind. We need to ensure that we have in mind the same definition that Jesus is communicating to us. To determine that, we must utilize another rule of exegesis. We must consider the audience. To whom was Jesus speaking? To whom was he revealing these new truths? We’ve already agreed that his new direction to pray in his name and to address God as our Father were instructions intended for his disciples who would become the Children of God.
With that in mind, and quite out of the blue, I thought of another Scripture. One of my favorite Bible passages, in fact. I’m sure that some of you are already there with me. For others, this may seem irrelevant at first, but you’ll soon see the connection. Let’s look at 1 Corinthians 15:20-28.
But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead also comes through a man. For as in Adam all die, so also in Christ all will be made alive. But each in his own order: Christ, the firstfruits; afterward, at His coming, those who belong to Christ. Then comes the end, when He hands over the kingdom to God the Father, when He abolishes all rule and all authority and power. For He must reign until He puts all His enemies under His feet. The last enemy to be abolished is death. For God has put everything under His feet. But when it says “everything” is put under Him, it is obvious that He who puts everything under Him is the exception. And when everything is subject to Christ, then the Son Himself will also be subject to the One who subjected everything to Him, so that God may be all in all. (1 Corinthians 15:20-28 Holman Christian Standard Bible)
This last phrase has always thrilled me. “So that God may be all in all.” Most translations go for a literal word for word rendering of the Greek. Some however engage in a little interpretation:
New Living Translation: “will be utterly supreme over everything everywhere.”
Good News Translation: “God will rule completely over all.”
Contemporary English Version: “Then God will mean everything to everyone.”
New World Translation: “that God may be all things to everyone.”
There is no reason for us to be confused by what it means to say that God will be “all in all.” Look at the immediate context, another rule of exegesis. What we are reading about here is the ultimate solution to mankind’s woes: The restoration of all things. First, Jesus is resurrected. “The first fruits.” Then, those who belong to Christ. Who are they?
Earlier, in this letter to the Corinthians, Paul reveals the answer:
“. . .all things belong to YOU; in turn YOU belong to Christ; Christ, in turn, belongs to God.” (1 Corinthians 3:22, 23)
Paul is speaking to the Children of God who belong to him. They are resurrected to immortal life when Christ returns, during his advent or kingly parousia. (1 John 3:2 BSB)
Next, Paul jumps over the thousand- year millennial reign to the end, when all human rule has been quashed and even the death resulting from sin has been undone. At that point in time, there are no enemies of God or Man left. It is only then, at the end, that King Jesus subjects himself to the one who subjected all things to him, so that God can be all things to everyone. I know the New World Translation gets criticized a lot, but every Bible translation has its faults. I think in this instance, its interpretive rendering is accurate.
Ask yourself, what is Jesus restoring here? What was lost that needed to be restored. Eternal life for humans? No. That’s a byproduct of what was lost. What he is restoring is what Adam and Eve lost: Their familial relationship with Yahweh as their Father. The everlasting life they had and which they threw away was a byproduct of that relationship. It was their inheritance as children of God.
A loving father isn’t distant from his children. He doesn’t abandon them and leave them without guidance and instruction. Genesis shows Yahweh spoke with his children regularly, in the breezy part of the day—likely late afternoon.
“They heard the voice of Yahweh God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of Yahweh God among the trees of the garden.” (Genesis 3:8 World English Bible)
The heavenly realm and the earthly one were linked back then. God spoke with his human children. He was Father to them. They spoke to him and he answered back. That was lost. They were cast out of the Garden. The restoration of what was lost then has been a long process. It entered a new phase when Jesus came. From that point forward, it became possible to be born again, adopted as children of God. We can now talk to God not as our King, Sovereign, or Almighty Deity, but as our personal Father. “Abba Father.”
When the time came to completion, God sent His Son, born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of His Son into our hearts, crying, “Abba, Father!” So you are no longer a slave but a son, and if a son, then an heir through God. (Galatians 4:4-7 HCSB)
But since that faith has come, we are no longer under a guardian, for you are all sons of God through faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ like a garment. There is no Jew or Greek, slave or free, male or female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s seed, heirs according to the promise. (Galatians 3:26, 27 HCSB)
Now that Jesus has revealed these new aspects of prayer, we can see that the common definition given prayer by the religions of the world doesn’t quite fit. They view prayer as petitioning and praising their deity. But for the Children of God, it isn’t about what you say, but who you say it to. Prayer is communication between a child of God and God himself, as our Father. Since there is only one true God and one Father of all, prayer is a word that refers only to communication with that heavenly Father. That is the Biblical definition as I can see it.
There is one body and one Spirit—just as you were called to the one hope that belongs to your call— one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all. (Ephesians 4:4-6 ESV)
Since Jesus is not our Father, we do not pray to him. We can talk to him, of course. But the word “prayer” describes the unique form of communication that exists between our heavenly Father and his adopted human children.
Prayer is a right we, as the children of God, have but we must offer it through the door to God, which is Jesus. We pray in his name. We will not need to do that once we are resurrected to life because then we will see God. Jesus words in Matthew will be fulfilled.
“The pure in heart are blessed, for they will see God.
The peacemakers are blessed, for they will be called sons of God.
Those who are persecuted for righteousness are blessed, for the kingdom of heaven is theirs.”
(Matthew 5:8-10 HCSB)
But for the rest of humankind that relationship of Father/child will have to wait until the end as Paul describes.
When all the enemies of God and Men are eliminated, then there will be no need to pray to God in Jesus’ name because then the Father/child relationship will have been fully restored. God will be all to all, all things to everyone, which means Father to everyone. He will not be distant. Prayer will not be one-sided. As Adam and Eve spoke with their Father and he spoke with them and guided them, so Yahweh, our God and our Father will speak with us. The Son’s job will be accomplished. He will surrender his Messianic Crown and subject himself to the one who subjected all things to him so that God will be all to all.
Prayer is the way that the children of God talk to their Dad. It is a unique form of communication between Father and child. Why would you want to water it down, or confuse the issue. Who would want that? Who benefits by subverting that relationship? I think we all know the answer to that.
In any case, this is what I understand the Scriptures to be saying on the subject of prayer. If you feel differently, then act according to your conscience.
Thank you for listening and to all those who continue to support our work, a most heart-felt thank you.
Hello Eric, Thank you for your well researched videos. Well, yes, the word “prayer” is used for Jesus, except that the NT has replaced it with Jehovah… In Acts 1:24, the apostles pray to the Lord (Greek: Kurié) to ask him to guide them in choosing a new apostle. The Greek word Kurie is always used by the apostles when they address Jesus, as you point out, when they speak directly to him. In this verse the Greek word is: proseuchomia, which is found in Matthew 5:44, 6:5, 6, 7, 9 etc. On the other hand, in 2 Corinthians 12:8,… Read more »
Hi Sophie, Thank you for your contribution to the discussion. You wrote: “In Acts 1:24, the apostles pray to the Lord (Greek: Kurié) to ask him to guide them in choosing a new apostle.” Looking at the interlinear gives us a slightly different view which is nicely conveyed by the Berean Literal Bible: “And having prayed, they said, “You Lord, knower of the hearts of all, show which one of these two You have chosen.” This indicates that they prayed, then having prayed–having completed their prayer–they asked Jesus to show them which of the two was to be chosen. This… Read more »
Bonjour Eric, Merci pour tes vidéos très recherchées. Et bien si, le mot “prière” est utilisé pour Jésus, sauf que la TMN a remplacé par Jéhovah… En Actes 1:24, les apôtres prient le Seigneur (en grec : Kurié) pour lui demander de les guider dans le choix d’un nouvel apôtre. Le terme grec Kurié est toujours utilisé par les apôtres quand ils s’adressent à Jésus, ainsi comme tu le soulignes, quand ils lui parlent directement. Dans ce verset le mot grec est : proseuchomia, que l’on trouve en Matthieu 5:44, 6:5, 6, 7, 9 etc. D’autre part, en 2 Corinthiens… Read more »
Wonderful. Now, at the risk of appearing as though I am splitting hairs – is there a difference between praying, and talking? There appears, at least to me, no ambiguity when it comes to specific verses in the NT in which a number of faithful ones pleaded with Jesus (some of which you briefly highlighted). One is when Paul pleaded with Jesus in 2 Cor 12:8. Paul certainly knew that Jesus could plead his cause to the Father – perhaps even grant Paul’s petition immediately without consulting the Father… for “all authority (emphasis on “authority”) have been given me in… Read more »
Proviso on my statement above:
There is debate on whether Paul was addressing our “Lord” Jesus, or Jah in 2 Cor 12:8. However, there are a few reasons why I believe he was likely addressing Jesus, one of which is the following verse. Verse 9 appears to qualify that Paul was addressing Jesus.
Also, while the “not explicit, dismiss it” argument appears to be circular… in this case I believe it fits, for the reasons I state in the argument.
I too believe Paul is talking to Jesus at 2 Corinthians 12:8. However, I don’t believe that Paul expected Jesus to plead his case to his Father. For one, we have these words of our Lord about the idea of pleading on our behalf before God. “. . .In that day YOU will ask in my name, and I do not say to YOU that I shall make request of the Father concerning YOU. For the Father himself has affection for YOU, because YOU have had affection for me and have believed that I came out as the Father’s representative.” (John 16:26,… Read more »
Dear Eric – “Jesus is that channel, not a relay station.” You made my day!
Frankie
Thank you Eric. My thoughts are clearer today because of your reflection. Indeed, we have an opinion about prayer that we have forged in many religions, including for many of us Jehovah’s Witnesses, as a ritual. But being children of God, do we address him as ritual? It would be strange if we did the same with our carnal father. Jesus began telling his disciples how to pray with: “In this manner therefor..” So it is in a simple, father/child way that we are to speak to him, to pray to him simply. It is only to our Father, otherwise… Read more »
Hello Dear Eric. Thank you for taking up the topic of prayer or communication with Jesus Christ. Our Heavenly Father drew us to his only-begotten Son. John 6:44. In verse 45, Jesus says, “… Anyone who hears the Father and accepts his teachings will come to me.” If we came to Jesus as children of God, we must have some kind of relationship with Him. What kind of relationship? One would have to say to him: hello, I believed in your name, I love you, I appreciate you and thank you for your death for me. In the previous lecture,… Read more »
Excellent thoughts dear Zbigniew. That is why our Lord Jesus did not oppose Thomas when Thomas said to him: “My Lord and my God”. (John 20:28) In my opinion, there are two reasons for this. A. The father-son relationship is the key to understanding the relationship between Jehovah and Jesus as well as the relationship between a Christian and Jehovah. Jesus is the only-begotten Son, He has no siblings (compare with Luke 7:12). Jesus was not created, He was begotten. Likewise I was begotten. My dear father created many things in his life, but he begot me, he did not… Read more »
Dear Frankie, your suggested prayer goes too far for me because you switch from Jehovah to His Son during your prayer. In doing so, you make Jesus the object of worship. Only the devil wanted that role, not Jesus. Paul wrote about this in Philippians 2:6 (ESV): “who, though he was in the form of God, did not count equality with God a thing to be grasped,“. We know that Jesus will give us everything we ask for in his name. We can begin every thanksgiving, and especially all petitions, with the words: “My Father, in the name of your… Read more »
Thank you dear Christi Nachfolger for your response. Please allow me to explain the conclusion of my comment, which I probably did not describe well. I just wanted to mention some things (among many others) that I mention in my prayers. It is neither a suggestion for a prayer nor a model prayer – I would never allow myself to do that. Each of us prays according to the God’s Spirit that is in them. Perhaps the “amen” at the end made it possible to understand both addressing Jehovah and Jesus as a complete prayer. No. That “amen” only… Read more »
Hello Frankie !!! Thanks for your comment. I am glad that we are so unanimous. If our Father draws us to his Son, then we must contact him, thank him, ask for, beg, or give him the glory that is due to him. Jesus said in John 5:23: whoever does not honor the Son does not honor the Father. The Father is not jealous of our relationship with his Son. For me, Paul’s relationship with Christ is proof of the need to communicate with my Lord. 2Tim 4:18 the Lord will deliver me from every wicked work and save me… Read more »
Dear Zbigniew, the Jesus’ witness. Thanks for nice words and wishes. Communication with Jesus is important. No one can stop me from talking to my Lord and my brother. You quoted a powerful verse – 2 Tim 4:18 – Christ is our savior: “This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:11-12). You also wrote important thing: “The Father is not jealous of our relationship… Read more »
Thank you ZbigniewJan
Well done Eric well done 👍
One request I will ask, I wish you could revisit Matthew 24 again.
Your brother in Christ
All thirteen videos are still up on my YouTube channel, but I will be writing a book as well on that chapter.
That was very clear Eric. This is a subject that I have wondered about for some time. You make it clear that we can talk to Jesus, but that does not make it prayer. Prayer is to God. It is difficult subject because we do not have a direct two way conversation with Jehovah. And I would not expect that. Not sure on two points:- A. When Jehovah spoke in the breezy part of the day, was that actually Jehovah or was it an angel representing him ? Does that change anything anyway. B. At 2 Corinthians 12:8 , where… Read more »
Hi dear Leonardo. I will try to answer your two questions. A. From this verse, I don’t know how it was, because God can speak to people in different ways – directly (Matt 17:5), or through angels (Gen 18:1-2) or people (e.g. prophets). But if it is information from Jehovah, then it does not matter how it was delivered, because He Himself will ensure its correctness. B. I think that at 2 Corinthians 12:8 Paul entreats Jesus Christ directly. This is explained in verse 9, where it is written “ …. My grace is sufficient for you, for my [Lord’s]… Read more »
Thank you for your clarification in your video. We follow our Lord Jesus in everything. However, worship is due only to His Father, as He taught us. Only the adversary of God wanted to be worshipped. Jesus strongly opposed this request of the devil, because worship is only due to His Father.
I got a bit lost toward the end here.
It would help in your discourses if you used ‘dot’ points.
best wishes..