THE ANSWERING OF PRAYERS

Although God anciently carried on a measure of two-way communication with certain individuals, this was not common, for the most part being restricted to special representatives, such as Abraham and Moses. (Gen. 15:1-5; Ex. 3:11-15; compare 20:19.) Even then, with the exception of his speaking to or about his Son while on earth, God’s words were evidently transmitted through angels. (Compare Exodus 3:2, 4; Galatians 3:19.) Messages delivered personally by materialized angels were likewise uncommon, as evidenced by the disturbed effect they generally produced on the receivers. (Judg. 6:22; Luke 1:11, 12, 26-30) The answering of prayers in the majority of cases, therefore, was through prophets or by the granting of, or refusing to grant, the request. Jehovah’s answers to prayers often had a clearly recognizable effect, as when delivering his servants from their enemies (2 Chron. 20:1-12, 21-24), or in providing their physical needs in times of dire scarcity. (Ex. 15:22-25) But undoubtedly the most frequent answer was not so easily discernible, since it related to giving moral strength and enlightenment, enabling the person to hold to a righteous course and carry out divinely assigned work. (2 Tim. 4:17) Particularly for the Christian the answer to prayers involved matters mainly spiritual, not as spectacular as some powerful acts of God in earlier times, but equally vital.—Matt. 9:36-38; Col. 1:9; Heb. 13:18; Jas. 5:13.

As has been shown, acceptable prayer must be made to the right person, Jehovah God, on right matters, those in harmony with God’s declared purposes, in the right manner, through God’s appointed way, Christ Jesus, and with a right motive and a clean heart. (Compare James 4:3-6.) Along with all this there is need for persistence. Jesus said to ‘keep on asking, seeking and knocking,’ not giving up. (Luke 11:5-10; 18:1-7) He raised the question as to whether, at his future “arrival,” he would find faith in the power of prayer on earth. (Luke 18:8) The seeming delay on God’s part in answering some prayers is not due to any inability nor to a lack of willingness, as the Scriptures make clear. (Matt. 7:9-11; Jas. 1:5, 17) In some cases the answer must await God’s ‘timetable.’ (Luke 18:7; 1 Pet. 5:6; 2 Pet. 3:9; Rev. 6:9-11) Primarily, however, it is evident that God allows his petitioners to demonstrate the depth of their concern, the intensity of their desire, the genuineness of their motive. (Ps. 55:17; 88:1, 13; Rom. 1:9-11) At times they must be like Jacob in his wrestling long in order to obtain a blessing.—Gen. 32:24-26.

Similarly, while Jehovah God cannot be pressured by numbers into acting, he evidently takes note of the extent of concern shown among his servants as a body, taking action when they collectively show deep concern and united interest. (Compare Exodus 2:23-25.) Where apathy, or a measure thereof, exists, God may withhold action. We may note the interruptions and delay in the reconstruction of Jerusalem’s temple, a project for some time not well supported (Ezra 4:4-7, 23, 24; Hag. 1:2-12), in contrast with Nehemiah’s reconstruction of the city walls in just fifty-two days, accomplished with prayer and good support. (Neh. 2:17-20; 4:4-23; 6:15) Writing the Corinthian congregation, Paul speaks of God’s deliverance of him from danger of death, and states: “You also can help along by your supplication for us, in order that thanks may be given by many in our behalf for what is kindly given to us due to many prayerful faces.” (2 Cor. 1:8-11; compare Philippians 1:12-20.) The power of intercessory prayer is regularly stressed, whether by an individual or a collective group. It was in regard to ‘praying for one another’ that James said: “A righteous man’s supplication, when it is at work, has much force.”—Jas. 5:14-20; compare Genesis 20:7, 17; 2 Thessalonians 3:1, 2; Hebrews 13:18, 19.

Also notable is the frequent ‘pleading, of one’s case before Jehovah, the Sovereign Ruler, the petitioner presenting reasons why he believes the request to be right, along with evidence of his having a right and unselfish motive; that there are other factors outweighing his own interests or considerations. These might be that the honor of God’s own name is involved, or the good of his people, or the effect on onlookers of God’s action or refusal to act. Appeals may be made to God’s justice, his loving-kindness, his being a God of mercy. (Compare Genesis 18:22-33; 19:18-20; Exodus 32:11-14; 2 Kings 20:1-5; Ezra 8:21-23.) Christ Jesus also ‘pleads’ for his faithful followers.—Rom. 8:33, 34.

The entire book of Psalms consists of prayers and songs of praise to God, its contents illustrating what prayer should be. Among many other notable prayers are those by: Jacob (Gen. 32:9-12), Moses (Deut. 9:25-29), Job (Job 1:21), Hannah (1 Sam. 2:1-10), David (2 Sam. 7:18-29; 1 Chron. 29:10-19), Solomon (1 Ki. 3:6-9; 8:22-61), Asa (2 Chron. 14:11), Jehoshaphat (2 Chron. 20:5-12), Elijah (1 Ki. 18:36, 37), Jonah (Jonah 2:1-9), Hezekiah (2 Ki. 19:15-19), Jeremiah (Jer. 20:7-12; the book of Lamentations), Daniel (Dan. 9:3-21), Ezra (Ezra 9:6-15), Nehemiah (Neh. 1:4-11), certain Levites (Neh. 9:5-38), Habakkuk (Hab. 3:1-19), Jesus (John 17:1-26; Mark 14:36), and his disciples. (Acts 4:24-30) The Bible, as presently arranged, ends with a prayer.—Rev. 22:20, 21; see ATTITUDES AND GESTURES (Prayer and Homage); INCENSE.

PREACHER, PREACHING

The English term “to preach” is derived from the Latin praedicare (to proclaim, publish) and corresponds most closely in meaning with the Greek ke·rysʹso, being the common translation thereof. Ke·rysʹso means, basically, “to make proclamation as a herald; to be a herald, officiate as a herald; proclaim (as a conqueror).” The related noun is keʹryx and means “herald; public messenger; envoy; crier (who made proclamation and kept order in assemblies, etc.).” Another related noun is keʹryg·ma, which means “that which is cried by a herald; proclamation; announcement (of victory in games); mandate; summons.” Ke·rysʹso thus does not convey the thought of the delivery of a sermon to a closed group of disciples, but, rather, of an open, public proclamation. This is illustrated by its use to describe the “strong angel proclaiming [ke·rysʹson·ta] with a loud voice: ‘Who is worthy to open the scroll and loose its seals?’”—Rev. 5:2; compare also Matthew 10:27.

The word ev·ag·ge·liʹzo means “to declare good news.” (Matt. 11:5) Related words are di·ag·gelʹlo, “to declare abroad; give notice” (Luke 9:60; Acts 21:26; Rom. 9:17) and ka·tag·gelʹlo, “to publish; talk about; proclaim; publicize.” (Acts 13:5; Rom. 1:8; 1 Cor. 11:26; Col. 1:28) The principal difference between ke·rysʹso and ev·ag·ge·liʹzo is that the former stresses the manner of the proclamation, that it is a public, authorized pronouncement, and the latter stresses the content thereof, the declaring or bringing of the ev·ag·geʹli·on, the good news or gospel.

Ke·rysʹso corresponds in some measure with the Hebrew ba·sarʹ, meaning “to bear news; announce; act as a news bearer.” (1 Sam. 4:17; 2 Sam. 1:20; 1 Chron. 16:23) Ba·sarʹ, however, does not imply official capacity to the same extent.

PREACHING IN THE HEBREW SCRIPTURES

Noah is the first person designated as a “preacher” (2 Pet. 2:5), although Enoch’s earlier prophesying may have been made known by preaching. (Jude 14, 15) Noah’s preaching righteousness prior to the Flood evidently included a call for repentance and a warning of coming destruction, as evidenced by Jesus’ reference to the people’s ‘failing to take note.’ (Matt. 24:38, 39) Noah’s divinely authorized public proclamation, therefore, was not primarily a bringing of good news.

Following the Flood, many men, such as Abraham, served as prophets, speaking forth divine revelations.