Prayer

John C. Peckham, Why We Pray: Understanding Prayer in the Context of Cosmic Conflict

Peckham, John C. Why We Pray: Understanding Prayer in the Context of Cosmic Conflict. Grand Rapids: Mich, Baker Academic, 2024. pp.; Pb.; $24.99. Link to Baker Academic

This new book deals with a particular issue raised in Peckham’s award-winning monographs, The Love of God: A Canonical Model (IVP Academic, 2015; my review here) and Divine Attributes: Knowing the Covenantal God of Scripture (Baker Academic, 2021). In the second chapter of Divine Attributes, Peckham dealt with the problematic theological issues of aseity, immutability, and passibility of God. Does Scripture teach that God needs nothing from his creation (aseity) and does not feel emotions or passions like humans do (passibility)? That God does not change (immutability) seems clear from passages like Malachi 3:6. Still, some verses imply prayer changed God’s mind or regrets his actions (1 Samuel 15:11). To complicate matters, if God does know everything (omniscience), why does he need us to pray and call on him to act? His answer in Divine Attributes was about a page at the end of the chapter, with some interaction with David Crump and T. F. Torrance. Why We Pray is a book-length answer to the theological problem of unanswered prayer.

Peckham Why We Pray

In my experience, there are two extremes in answering these questions. Some have denied that God’s omniscience includes future events, so our prayer can change God’s mind or prompt him to act (sometimes called Open Theism). This view often limits God’s immutability so that God does change and develop in his relationship with humans (Process Theology). A cursory survey of Moses’s prayers in the Book of Numbers should prove that God changes his mind in response to intercessory prayer.

The other extreme questions the need for prayer since it cannot change God’s mind. I have known people who refused to bring “prayer requests” to God because he will not (or cannot) do anything about them. This view sometimes sees unanswered prayer as a pastoral issue since it implies God will answer prayer, even though that is not true.

A third approach is somewhere in between and focuses on the person praying. Peckham cites Kierkegaard, “Prayer does not change God, but it changes the one who offers it” (quoted on page 6). I have heard variations of this quotation attributed to C. S. Lewis and others. There is certainly some truth to this observation, and we often pray for things in ignorance or out of personal selfishness. We clarify God’s will for our lives by engaging in petitionary prayer. But this does not entirely explain why prayers of faithful, righteous Christians remain unanswered.

Peckham’s approach finds a way between these extremes by focusing on a “cosmic conflict model.” This cosmic conflict is a background that pervades Scripture (74). Essentially, God has entered a covenant with creation that morally prevents him from bringing about certain good things in certain cases without penitentiary prayer (17). Penitentiary prayer does not make God want to do good for us because he already wants to bless and deliver. But intercession “opens up avenues for God to justly bring about the good he already wanted to bring” (28). God does not need information or power, nor must he be convinced to do what is good. He also invites penitentiary prayer and often responds to it. In the Bible, “God is depicted as if penitentiary prayer sometimes actually influences his actions” (50).

For some readers, it might be a surprise to read that God cannot answer certain prayers because they are not morally justified. If God is truly omnipotent, then he can do anything he wants. Peckham argues that this is not the case. Consider my example from the Book of Numbers. God’s intention is often to judge the nation of Israel because of their rebellion in the wilderness. He is a gracious and merciful God who truly wants to forgive his rebellious children. However, he restrains himself until Moses makes intercession for the people. This is because of the nature of God’s relationship with the nation of Israel in the wilderness.

Peckham addresses the issue of praying God’s will in chapter three, “Your Kingdom Come, Your Will Be Done.” In the Lord’s Prayer, Jesus instructs his disciples to pray for God’s will to be done on earth as it is in heaven (Matt 6:10). It is evident that God’s will is not always done on earth. Why is this the case? The all-powerful God could force the issue and make everyone respond appropriately to God. However, God invites people to return to him and be saved, but not all do. Even though he “longs to be gracious” and wants to show compassion to everyone, God will not force people to repent and be saved against their will.

Chapter 4 outlines the rules to which God has committed himself in his relationship with his creatures. Because he has voluntarily committed himself to these “rules of engagement,” God is morally prevented from bringing about some good even when he might desire to do so (91). In response to the question, “Why would God agree to such rules in the first place, he wisely responded, “I do not claim to know.” Because this is a cosmic conflict, not only demonic forces oppose God’s kingdom, but also angels who serve the all-powerful God operating behind the scenes, citing 2 Kings 6:16–17 as an example (82). Peckham does not see this as a conflict between equals: God is all-powerful, and Satan and his demons are limited.

Chapter 5 examines the frequent command in Scripture to be persistent in prayer and ask God for anything. In the Parable of the Persistent Widow (Luke 18:1-8), Jesus taught his disciples “ought always to pray and not lose heart.” Jesus also tells his disciples that if they ask the Father for anything in his name, it will be given to them (John 15:7, 16; see here for my comments on this verse). This chapter outlines the “art of prayer in the midst of spiritual warfare” (109). In this section, Peckham illustrates from Scripture that prayer should be done with obedience and contrition and always with faith in God. Prayer must be unselfish.  Prayers should be offered with both hope and gratitude. Finally, prayer should be in accordance with the will of God. This means praying for “your kingdom come” and “your will be done” is to pray for God’s will to be done even if it is out of step with what we think we want to be done.

Conclusion: Why We Pray is no lightweight devotional book on Christian prayer. Readers will be challenged to think deeply about God’s nature and how we interact with God through prayer. He interacts with significant theologians on the issue of God’s nature and the nature of prayer. Peckham’s cosmic conflict model preserves the power of prayer and human free will, but it also works well with critical attributes of God, such as omniscience, omnibenevolence, and omnipotence. Throughout the book, Peckham’s pastoral heart is evident as he seeks to explain deep theological concepts to prepare God’s people for prayer and worship.

NB: I appreciate Baker Academic for providing a review copy of this book, but this did not influence my thoughts about the work.

The Lord’s Prayer: Praying Like The Pagans – Matthew 6:5-8

In Matthew 6, Jesus begins to teach his disciples about prayer. This well-known section of the Sermon on the Mount is usually called the Lord’s Prayer.

For other posts in this series on the Lord’s Prayer:

In my first semester of Bible college, an older student stood up to prayer in a chapel and began by addressing God as Father, Lord, el-Shaddai, Jehovah Jirah, and every other name of God he could think of from the Bible (or from the latest Amy Grant song). This went on for several minutes and became increasingly awkward as this student oiled on the names of God and showed off their preaching skills in their public prayer. Looking back on this, I wondered if the student realized they were drawing attention to themselves by praying this way. I imagine they were genuinely trying to worship God in the prayer and would have been horrified to find out that his overly flowery prayer distracted people from authentic worship.

This first kind of prayer Jesus addresses is the long, flowery public prayer, which draws attention to the person praying. For many people, Jewish and Greco-Roman prayers were ritualized. While it is impossible to know the exact wording in the first century, there are some remarkable parallels between these prayers and the prayer of Jesus in Matthew 6. Roman public prayers were read precisely as they were written, “if one syllable or one ritual gesture was performed incorrectly, the prayer might well be invalid” (Stambaugh and Balch, cited in Keener, Matthew, 213).

Benediction 6 Forgive us, our Father, for we have sinned against You. Blot out and remove our transgressions from before Your sight, for Your mercies are manifold. You are praised, O Lord, who abundantly pardons.

Benediction 9 Bless, O Lord our God, this year for us, and let it be good in all the varieties of its produce. Hasten the year of our redemptive End. Grant dew and rain upon the face of the earth, and satiate the world out of the treasuries of Your goodness; and grant a blessing to the work of our hands. Exalted and hallowed be His great Name in the world which He created according to His will. May He establish His kingdom in your lifetime and in your days, and in the lifetime of the whole household of Israel, speedily and at a near time. And say, Amen. (From Petuchowski and Brocke, The Lord’s Prayer and Jewish Liturgy)

But the other extreme seems also to be a problem. For some (in Matthew, the Pharisees), long, flowery prayers were common. Although we cannot know what they prayed, these hypocrites likely wanted to demonstrate how spiritual they were. As with his comments on giving, Jesus uses hyperbole: the hypocrite loves to stand on the street corners or in the Synagogue to pray for all to see.

Not all Jewish prayers were like this. Rabbi Simeon advised caution when reciting the shema and in prayer. “Be meticulous in the recitation of the shema and the Prayer. And (2) when you pray, don’t treat your praying as a matter of routine” (m.Abot 2.13).

The Lord's Prayer

A second problem Jesus addresses is “pagan babbling.” Jesus is directly attacking memorized prayers that are repeated over and over again to gain favor from a god. This kind of prayer was likewise condemned in Sirach 7:14: “Do not babble in the assembly of the elders, and do not repeat yourself when you pray.”

Christians babble in their prayers as well. We waste lot of words, whether because we don’t know what to say or we run out of things to say. While it is good to thank God for everything, offering God a daily weather report is probably unnecessary. Christians use certain words that have no meaning outside of a prayer. What does a Christian mean when they say “pray for this….” Are we asking God to pray for this or abbreviating our prayer? Think about how often some people say “just” and “really” during their prayers. Why do we close prayers with the quickly spoken word injesusnameamen? Is that a Latin word for “open your eyes now”?

It is important to understand how the original Jewish audience would have understood Jesus’s words here. He is saying that when Jews pray in public and focus their attention on themselves, they are praying “like the pagans.” They might as well be pagan Roman priests reciting the prayers like magic spells. This is shocking and quite likely very insulting!

For Jesus, the solution to the problem of self-serving prayers is to keep prayer private. Just as giving is a private spiritual discipline, prayer should also be. Jesus says to go into your room or closet, close the door, and pray privately. He recommends finding a hiding place, a small room where no one can hear you pray. If no one will hear your prayer, there is no need to impress people. The problem is with the attitude behind the prayers. They want to be seen by men. Just as with giving, these people want everyone to know they are praying and how spiritual their prayers are.

Yet public prayers are often needed. Leading a congregation in corporate prayer is not necessarily a violation of the spirit of Jesus’s words here. But as is often the case in the Sermon on the Mount, the internal motivation for the public prayer must be carefully examined.

  • If a politician participates in a “national day of prayer” and publicly leads a group in prayers for our country, are they genuinely praying, or do they need to be seen as a “Christian Person” by their constituency?
  • When a Christian sits down to a meal in public, why do they bow their head and offer a short prayer for their meal? Are they genuinely thankful, or is there a Christian peer pressure to at least appear to pray for a meal?

How can a careful examination of our motives re-invigorate our prayers?

The Prayer of Jacob

The Prayer of Jacob only appears in the Greek Magical Papyri (PGM XXIIb), a fourth century collection. David Aune made the translation appearing in Betz’s The Greek Magical Papyri (p. 261). The version in the Old Testament Pseudepigrapha runs 20 lines, in Betz it is 26. Charlesworth states there is no reason to doubt the work was written in Greek, and it is reasonable to assume it was written in Egypt since it “shares ideas with many other Egyptian documents and papyri” (OTP 2:715). For a short introduction to Greek Magical Papyri, see this online lecture by James Davila from April, 1997 at the University of Saint Andrews Old Testament Pseudepigrapha collection.

Ancient magical papyri, The Prayer of JacobIt is difficult to know the goal of this magical text, which is why Charlesworth includes it in his collection of Old Testament Pseudepigrapha despite its presence in Greek Magical Papyri. It does indeed appear to be Jewish. For example, line 17 may allude to Solomon’s request for wisdom: “Fill me with wisdom, empower me, Lord.” God rules over the archangels (line 7) and sits above Sinai (line 8).

The closest to a specific command in the text is line 14: “Make straight the one who has the prayer [fro]m the race of Israel and those who have received favor from you, God of gods.” The verb “make straight (διορθόω) has a medical connotation, as in the binding of broken bones (Hippocrates.Art.38). It is possible then the one who uses this prayer hoped or physical healing. The prayer concludes with the command to “say the prayer of Jacob seven times to the north and east.”

As is often the case, Hebrew words appear in this prayer as magical words. Hebrew was respected as having magical powers but usually not understood. Line nine reads “God Abōth, Abrathiaōth, [Sa]ba[ōth, A]dōnai, astra …the L[or]d of all (things).” In line 15 the word Sabaōth is the “secret name of the God of gods.” As Charlesworth comments, “appears often in the Nag Hammadi Codices; viz. it is in the Apocryphon of John, the Hypostasis of the Archons, On the Origin of the World, and the Testimony of Truth. It is also one of the most popular names in the magical papyri.” (OTP 2:722, note q).

 

Bibliography:

Charlesworth, J. H. “Prayer of Jacob OTP 2:715-23.

Betz, Hans Dieter. The Greek Magical Papyri in Translation, Including the Demotic Spells. Chicago: University of Chicago Press, 1992.

Rist, Martin. “The God of Abraham, Isaac, and Jacob: A Liturgical and Magical Formula.,” JBL 57 (1938): 289–303.

Schewe, Lena M. “Prayer of Jacob,” The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

 

 

The Prayer of Joseph

This prayer of repentance is only known through three fragments embedded in the writings of Origin. J. Z. Smith described the text as “a tantalizing fragment that has left no discernible impact on subsequent literature” (OTP 2:711).

Although the prayer originally ran some 1100 lines, only nine are now extant. Since the longest fragment appears in Origin’s Commentary on John, the prayer dates before A.D. 231. Origin introduced the text as “an apocrypha presently in use among the Hebrews.” J. Z. Smith thought the parallels with Hebrew and Aramaic prayers suggest a date in the first century (OTP 2:700). After observing the uncertainty associated with this text, Stephen Robinson suggests the prayer was written in the first century in either in Aramaic or Greek by a Jewish author (ABD 3:976). In his Lexham Bible Dictionary article, John Barry suggests the possibility the text may have “gnostic undertones” since Jacob is described as elevated figure with special abilities and knowledge.

Of interest to New Testament studies is the description of Jacob as “firstborn of every living being” in line three of the first fragment:

“I, Jacob, who is speaking to you, am also Israel, an angel of God and a ruling spirit. Abraham and Isaac were created before any work. But, I, Jacob, who men call Jacob but whose name is Israel am he who God called Israel which means, a man seeing God, because I am the firstborn of every living thing to whom God gives life.

This is remarkably similar to Colossians 1:15, although the Prayer of Joseph uses πρωτογενός rather than πρωτότοκος. But as Smith points out, both usages have their origin in Exodus 4:22, “Israel is my firstborn” (πρωτότοκός μου Ισραηλ, cf., 4 Ezra 6:58; Sir 36:17; PssSol 18:4). In addition, this fragmentary text also stats Abraham and Isaac were created before anything else.  In John 8:58, Jesus claims “before Abraham was, I am.” In both Colossians and John, the issue is the pre-existence of Jesus, the Prayer of Joseph may be evidence of some interest among some first century Jews in the pre-existence of patriarchs like Abraham and Jacob.

One additional intriguing element of the first fragment is the re-interpretation of the struggle between Jacob and an angel in Genesis 32:22-32. In that canonical story, the identity of the man who wrestles with Jacob is not at all clear; he is never called an angel, but he seems more than human. When he blesses Jacob, the man says “you have striven with God.” Although this may imply the man was an angel (on an incarnation of God), that is not clear in the text. The Prayer of Joseph identifies the angel as Uriel:

And when I was coming up from Syrian Mesopotamia, Uriel, the angel of God, came forth and said that ‘I [Jacob-Israel] had descended to earth and I had tabernacled among men and that I had been called by the name of Jacob.’ He envied me and fought with me and wrestled with me saying that his name and the name that is before every angel was to be above mine. 6I told him his name and what rank he held among the sons of God. ‘Are you not Uriel, the eighth after me? and I, Israel, the archangel of the power of the Lord and the chief captain among the sons of God? Am I not Israel, the first minister before the face of God?’ And I called upon my God by the inextinguishable name.”

This angel is one of the archangels, serving as a “chief captain among the sons of God,” but so too is Israel, the “first minister before the face of God.” Uriel appears in Uriel are those found in The Astronomical Book (1 Enoch 72–82) and guides Enoch in several other heavenly journeys (1 Enoch 19:1; 21:5, 9; 27:2; 33:3-4). 1 Enoch 20:2 identifies him as one of the angels ruling over Tartarus. Since Israel overcomes Uriel, Barry suggests this is an allegory for the elevation of Israel (the nation) over all people.

 

Bibliography: Barry, John D. “Prayer of Joseph” LBD; Newsom, Carol A. “Uriel (Angel),” ABD 6:769; Smith, J. Z. “Prayer of Joseph,” OTP 2:699-714.

 

 

The Prayer of Manasseh

This prayer of repentance is attributed to Manasseh, the son of Hezekiah who is credited with the wickedest reign in the history of Judah (687-642 B.C.) According to 2 Chronicles 33:1-20, late in Manasseh’s reign the king was taken captive by the Assyrians. While in captivity, he remembered his God and prayed to him. No prayer is recorded, but we are told the Lord listened to him and restored him to his kingdom.

There are no Hebrew or Aramaic manuscripts of the prayer, leading most scholars to assume the Prayer was written originally in Greek. David Flusser is the exception to this, as Charlesworth comments in his introduction to the prayer (OTP 2:626, note 17). Flusser argues the Psalm was written in Hebrew and the Greek is a “loose translation.” There are a number of Syriac manuscripts with a number of differences to the Greek version.

Since the Prayer is based on Chronicles, it must be dated after the fourth century B.C., but it seems unlikely to have been the product of Christian writers. There are several scholars who think the book was written by the author of the Apostolic Constitution (OTP 2:627), making the date prior to the fourth century A.D. But as Charlesworth says the author “was obviously a Jew.”

The earliest reference to the Prayer is in the third century A.D. Didaskalia, a Christian retelling of 2 Kings 21 and 2 Chronicles 33. Although this prayer was never part of the Septuagint nor did it appear in it does not appear in Vaticanus or Sinaiticus, it is often included in introductions to the Apocrypha.. The origin of the Prayer is almost impossible to determine in such a short book with no cultural or historical references.

Since the work is based on 2 Chronicles 33 and the psalms of repentance like Psalm 51, the value for New Testament studies is limited. Perhaps a “theology of repentance” could be developed based on this Prayer, Psalm 51 and other Pseudepigrapha books such as Joseph and Aseneth which might illustrate the New Testament idea of repentance and highlight difference between the Jewish idea and the developing Christian view of repentance (if any).

The book is very vivid in its description of repentance. The writer says that he will “bend the knee of my heart, imploring you for your kindness” (vs. 11).  The Prayer of Manasseh was collected by Christians along with a number of other biblical prayers and odes. This prayer collection is found in Codex Alexandrinus (fifth century) and Codex Turicensis (seventh century).

Because you are the Lord, long-suffering, merciful, and greatly compassionate; and you feel sorry over the evils of men. You, O Lord, according to your gentle grace, promised forgiveness to those who repent of their sins, and in your manifold mercies appointed repentance for sinners as the (way to) salvation.

You, therefore, O Lord, God of the righteous, did not appoint grace for the righteous, such as Abraham, Isaac, and Jacob, those who did not sin against you; but you appointed grace for me, (I) who am a sinner. (translation Charlesworth).

Aquinas used the Prayer of Manasseh to argue the sacrament of Penanceis is a necessary condition for all who are in sin (Summa Theologiae, 3a.84.5). Martin Luther told the Duke of Braunschweig he should “in all sincerity genuinely repent,” using “words such as those that appear in the Prayer of Manasseh” (OTP 2:632).