Prayer is a universal human need. But our cries to God often seem to disappear into a void, unanswered. The book of Psalms is a powerful collection of prayers predicated upon the human hope and longing for divine answers. The prayer of Psalm 62, for instance, begins with human silence, which waits for God’s response (Ps. 62:1, 5), then continues with an appeal to all people to still trust God and pray “at all times” (Ps. 62:8). Finally, the psalm ends with the assurance that God will respond (Ps. 62:11).
Last week, we studied the theology of prayer and reflected on its spiritual significance. This week, we will contemplate the actual experience of prayer, as practiced in the life of diverse biblical characters whose cries to God were heard and answered.
Part II: Commentary
Introduction. Three biblical characters have been selected to inspire us to pray. The first character is Hannah (1 Sam. 1:6–17), whose prayers begin in anguish and end in joy (1 Sam. 2:1–11). The second is Elijah, whose dramatic prayer of proclamation and silence is a powerful testament to those witnessing the contest between God and Baal on Mount Carmel (1 Kings 18–19:18). The third is Daniel, who entreats the Lord with a prayer of supplication and hope (Dan. 9:3–19).
Prayers of Bitterness and Joy: Hannah (1 Sam. 1:6–2:11). Hannah’s story begins with the record of a pious man (1 Sam. 1:3) who has an impressive genealogy (1 Sam. 1:1). The text also refers to the two sons of the priest Eli, who are present at the tabernacle in Shiloh (1 Sam. 1:3). Eli himself sits in a chair at the entrance of the tabernacle (1 Sam. 1:9). Yet, the unexpected hero of the story is Hannah, who is barren (1 Sam. 1:6). The biblical text reports that she prays twice (1 Sam. 1:10, 11; 1 Sam. 2:1–10). The first time, she offers a prayer that wells up from the “bitterness of [her] soul” (1 Sam. 1:10). In her anguish, she begs the Lord for a response. The second time she prays, Hannah’s prayer is an outpouring of joy in response to God’s gracious answer. The biblical text is saturated with the theme of prayer: the word “prayer” and other prayer-related terms, such as “petition” and “asked,” appear seven times in the passage (1 Sam. 1:10, 12, 17, 20, 26, 27; 2 Sam. 2:1).
The Bitter Prayer. Hannah’s first prayer originates in hopelessness. She is miserable, does not eat, and weeps in anguish. Hannah’s desire for a child is not fulfilled, for the Lord shut up her womb. Her barrenness makes her the object of ridicule in her household; each year that she goes up to the house of the Lord, Hannah is provoked by her rival (1 Sam. 1:7). To make matters worse, the priest Eli despises her prayer. He thinks that she is drunk because only her lips move when she prays, and her voice is not audible (1 Sam. 1:13). And yet, Hannah’s bitterness suddenly transforms into hope. As a result, she eats and is no longer sad (1 Sam. 1:18).
The story of Hannah’s miraculous conception and subsequent birthing of Samuel is told in terms that recall the matriarchs Sarah, Rebekah, and Rachel: “The Lord remembered”; “Hannah conceived” (1 Sam. 1:19, 20, NKJV; compare with Gen. 21:1, Gen. 30:22).
The Joyful Prayer. Hannah’s story culminates in a new and joyous prayer. This time, Hannah is no longer miserable and alone. She is now worshiping at the house of the Lord with her husband and her child, whom she presents to Eli the priest as the fulfillment of her earlier prayer (1 Sam. 1:26, 27). Hannah’s second prayer of joy contrasts with her first prayer of anguish. Whereas in the preceding prayer she was miserable and lamented, in her new prayer Hannah rejoices and glorifies the Lord. This prayer, both prophetic and Messianic, finds an echo in Mary’s prayer of annunciation (Luke 1:46–55).
Prayers of Proclamation and Silence: Elijah (1 Kings 18–19:18). Israel has gone more than three years without rain. The prophet Elijah then challenges King Ahab to a contest (1 Kings 18:19). The confrontation between Elijah and the prophets of Baal takes place on Mount Carmel. Elijah proposes that the priests of Baal call on their god to set fire to the sacrifice on the altar they’ve built him. Likewise, Elijah will ask the Lord to do the same to the sacrifice on the altar he built (1 Kings 18:24).
The Prayer of Baal’s Prophets Is Not Answered. The prophets of Baal pray. They call on their god several times—“O Baal, hear us!”—but there is no answer. They leap on the altar, cry aloud, and cut themselves in vain. They receive no response (1 Kings 18:26, 29).
Elijah’s Prayer Is Heard. Then Elijah pours water on and around his sacrifice to God and prays (1 Kings 18:33–35). In answer, fire falls from heaven and consumes the sacrifice, despite the fact that it is saturated with water. Elijah does not hear any audible voice in response to his prayer. The outpouring of fire is the only indication that God has heard his prayer.
Elijah invites the king to get up and eat and drink because rain is coming (1 Kings 18:41). Elijah sends his servant seven times to check on the status of the coming rain. When the rain finally falls, it is so heavy that Elijah has to accompany the king to prevent the rain from hindering him. Again, Elijah does not hear God’s audible voice in revelation of His will; the rain is the evidence that tells him that God has heard his prayer.
Despite the miracle of the fire from heaven, as well as the demonstration of God’s presence, Jezebel, to whom Ahab reported God’s miracle at Mount Carmel, still refuses to acknowledge His sovereignty. She pursues Elijah, who, for the first time, fears for his life. Elijah prays to God and complains bitterly that everyone has forsaken the Lord except for him (1 Kings 19:10; compare with 1 Kings 18:22). Compounding his bitterness with dread, Elijah fears for his life in the face of Jezebel’s death threats (1 Kings 19:3).
The Silent Voice. Elijah flees from Jezebel and hides in a cave. It is at this juncture that God’s voice is heard for the first time in the narrative. But the divine voice is suffused with an ironic tone: “What are you doing here, Elijah?” (1 Kings 19:9, NKJV). To justify his air of despondency, Elijah claims that he alone is the only one left among the loyal in Israel to defend the Lord (1 Kings 19:10). God does not respond to this claim. When God finally does respond to Elijah, His voice is not heard in the loud and powerful wind; nor is it heard in the earthquake or the fire (1 Kings 19:11, 12). Unexpectedly, Elijah hears only “a still small voice” (1 Kings 19:12). The Hebrew phrase qol demamah daqah means literally: “the voice of a thin silence.” Only then does Elijah understand that he is in God’s presence (1 Kings 19:13). The sensational sound of fire and rain were miracles that demonstrated God’s power. But even more than these sonorous phenomena, the voice of God’s silence is heard as the most obvious manifestation of His presence and as a resounding proclamation of divine revelation.
An Earnest Prayer of Supplication and Hope: Daniel (Dan. 9:3–19). Daniel’s prayer is not a mere literary exercise or theological treatise; it is the expression of a close connection with God, who is both far and near. God’s proximity is implied in Daniel’s address to God as his personal God. The title ’adonai, “my Lord,” which expresses God’s closeness, is the most frequent divine title in the prayer (Dan. 9:4, 7, 9, 15–17, 19 [3x]). God’s distance is signified through His other name, ha’elohim, “the God.” Yet, as pointed out, Daniel, who qualifies God as the “great and awesome God” (Dan. 9:4, NKJV), identifies Him also as his personal God, or “my God.” The contrast between the faithful God (Dan. 9:4) and the sinful and unfaithful people (Dan. 9:5, 6) reinforces the distance between them, through the gravity of the people’s sin and their need to draw near to the Lord.
The prayer concludes with a final entreaty: ’adonai, “O Lord,” which is repeated three times. Each repetition is followed by a verb to engage God’s attention:
“O Lord, hear! O Lord, forgive! O Lord, listen and act!” (Dan. 9:19, NKJV).
Daniel’s prayer concerns the salvation of God’s people. Daniel, with single-minded intensity, hungers for a divine response: “Act! Do not delay!” This earnest prayer, to which the 70-weeks’ prophecy is the response (Dan. 9:24–27), leads to the first coming of Christ. The same earnest longing resonates in the angel’s question “ ‘How long?’ ” (Dan. 8:13). This question will be answered in the vision of the 2,300 evening-mornings, leading to the eschatological day of judgment prior to Jesus’ second coming (Dan. 8:14).
Part III: Life Application
Teacher’s Tip: For this applied section, the class will focus on the prayer model that Jesus proposed in Matthew 6:9–13. Ask for a volunteer to read this passage. Invite your class members to draw from the Savior’s prayer practical counsel or principles for everyday life, as outlined below. Ask students to be ready to share next Sabbath how putting these principles into practice enriched their prayer life.
Principle 1: Our Father in heaven: When you pray, realize that God is your close Father, and yet, He is in heaven.
Principle 2: Your kingdom come: When you pray, think of the future kingdom of God as a place of peace, justice, and love. Apply this hope to your relationship with people when you eat, drink, work, and play.
Principle 3: Your will be done on earth as it is in heaven: Apply this principle of prayer to the decisions in your life. Lay everything you wish for on the altar of God. Bring this attitude of perfect submission, which is a foretaste of heaven, into your relationship with others, humbly deferring to their needs and esteeming others more highly than yourself.
Principle 4: Give us this day our daily bread: Engage in a charity project to bless and benefit others. When you eat, be moderate in your intake, thanking God for what He has provided and not overindulging your appetite.
Principle 5: Forgive us our debts as we forgive our debtors: Ask God to forgive someone who has harmed you, and then ask God to give you the grace to forgive him or her. Go visit this person and invite him or her to lunch. (You do not necessarily need to tell this person that you’ve forgiven him or her, unless the Spirit provides an opening and clearly moves you to do so. The point is to be loving and kind and to interact without any bitterness in your heart.)
Principle 6: Do not lead us into temptation: Ask God to strengthen you to resist temptation. At the same time, ask God to impart strength to you to shut the door to temptation. Avoid tasting, touching, or watching any material that would separate you from God.
Principle 7: Deliver us from evil: Pray to God for deliverance from a specific weakness or predilection to evil that you may have. Ask Him for victory.
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Key Text: Psalm 62:8
Study Focus: 1 Kings 18, 1 Sam. 1:10–17, Matt. 6:5–15, Dan. 9:3–19.
Prayer is a universal human need. But our cries to God often seem to disappear into a void, unanswered. The book of Psalms is a powerful collection of prayers predicated upon the human hope and longing for divine answers. The prayer of Psalm 62, for instance, begins with human silence, which waits for God’s response (Ps. 62:1, 5), then continues with an appeal to all people to still trust God and pray “at all times” (Ps. 62:8). Finally, the psalm ends with the assurance that God will respond (Ps. 62:11).
Last week, we studied the theology of prayer and reflected on its spiritual significance. This week, we will contemplate the actual experience of prayer, as practiced in the life of diverse biblical characters whose cries to God were heard and answered.
Part II: Commentary
Introduction. Three biblical characters have been selected to inspire us to pray. The first character is Hannah (1 Sam. 1:6–17), whose prayers begin in anguish and end in joy (1 Sam. 2:1–11). The second is Elijah, whose dramatic prayer of proclamation and silence is a powerful testament to those witnessing the contest between God and Baal on Mount Carmel (1 Kings 18–19:18). The third is Daniel, who entreats the Lord with a prayer of supplication and hope (Dan. 9:3–19).
Prayers of Bitterness and Joy: Hannah (1 Sam. 1:6–2:11). Hannah’s story begins with the record of a pious man (1 Sam. 1:3) who has an impressive genealogy (1 Sam. 1:1). The text also refers to the two sons of the priest Eli, who are present at the tabernacle in Shiloh (1 Sam. 1:3). Eli himself sits in a chair at the entrance of the tabernacle (1 Sam. 1:9). Yet, the unexpected hero of the story is Hannah, who is barren (1 Sam. 1:6). The biblical text reports that she prays twice (1 Sam. 1:10, 11; 1 Sam. 2:1–10). The first time, she offers a prayer that wells up from the “bitterness of [her] soul” (1 Sam. 1:10). In her anguish, she begs the Lord for a response. The second time she prays, Hannah’s prayer is an outpouring of joy in response to God’s gracious answer. The biblical text is saturated with the theme of prayer: the word “prayer” and other prayer-related terms, such as “petition” and “asked,” appear seven times in the passage (1 Sam. 1:10, 12, 17, 20, 26, 27; 2 Sam. 2:1).
The Bitter Prayer. Hannah’s first prayer originates in hopelessness. She is miserable, does not eat, and weeps in anguish. Hannah’s desire for a child is not fulfilled, for the Lord shut up her womb. Her barrenness makes her the object of ridicule in her household; each year that she goes up to the house of the Lord, Hannah is provoked by her rival (1 Sam. 1:7). To make matters worse, the priest Eli despises her prayer. He thinks that she is drunk because only her lips move when she prays, and her voice is not audible (1 Sam. 1:13). And yet, Hannah’s bitterness suddenly transforms into hope. As a result, she eats and is no longer sad (1 Sam. 1:18).
The story of Hannah’s miraculous conception and subsequent birthing of Samuel is told in terms that recall the matriarchs Sarah, Rebekah, and Rachel: “The Lord remembered”; “Hannah conceived” (1 Sam. 1:19, 20, NKJV; compare with Gen. 21:1, Gen. 30:22).
The Joyful Prayer. Hannah’s story culminates in a new and joyous prayer. This time, Hannah is no longer miserable and alone. She is now worshiping at the house of the Lord with her husband and her child, whom she presents to Eli the priest as the fulfillment of her earlier prayer (1 Sam. 1:26, 27). Hannah’s second prayer of joy contrasts with her first prayer of anguish. Whereas in the preceding prayer she was miserable and lamented, in her new prayer Hannah rejoices and glorifies the Lord. This prayer, both prophetic and Messianic, finds an echo in Mary’s prayer of annunciation (Luke 1:46–55).
Prayers of Proclamation and Silence: Elijah (1 Kings 18–19:18). Israel has gone more than three years without rain. The prophet Elijah then challenges King Ahab to a contest (1 Kings 18:19). The confrontation between Elijah and the prophets of Baal takes place on Mount Carmel. Elijah proposes that the priests of Baal call on their god to set fire to the sacrifice on the altar they’ve built him. Likewise, Elijah will ask the Lord to do the same to the sacrifice on the altar he built (1 Kings 18:24).
The Prayer of Baal’s Prophets Is Not Answered. The prophets of Baal pray. They call on their god several times—“O Baal, hear us!”—but there is no answer. They leap on the altar, cry aloud, and cut themselves in vain. They receive no response (1 Kings 18:26, 29).
Elijah’s Prayer Is Heard. Then Elijah pours water on and around his sacrifice to God and prays (1 Kings 18:33–35). In answer, fire falls from heaven and consumes the sacrifice, despite the fact that it is saturated with water. Elijah does not hear any audible voice in response to his prayer. The outpouring of fire is the only indication that God has heard his prayer.
Elijah invites the king to get up and eat and drink because rain is coming (1 Kings 18:41). Elijah sends his servant seven times to check on the status of the coming rain. When the rain finally falls, it is so heavy that Elijah has to accompany the king to prevent the rain from hindering him. Again, Elijah does not hear God’s audible voice in revelation of His will; the rain is the evidence that tells him that God has heard his prayer.
Despite the miracle of the fire from heaven, as well as the demonstration of God’s presence, Jezebel, to whom Ahab reported God’s miracle at Mount Carmel, still refuses to acknowledge His sovereignty. She pursues Elijah, who, for the first time, fears for his life. Elijah prays to God and complains bitterly that everyone has forsaken the Lord except for him (1 Kings 19:10; compare with 1 Kings 18:22). Compounding his bitterness with dread, Elijah fears for his life in the face of Jezebel’s death threats (1 Kings 19:3).
The Silent Voice. Elijah flees from Jezebel and hides in a cave. It is at this juncture that God’s voice is heard for the first time in the narrative. But the divine voice is suffused with an ironic tone: “What are you doing here, Elijah?” (1 Kings 19:9, NKJV). To justify his air of despondency, Elijah claims that he alone is the only one left among the loyal in Israel to defend the Lord (1 Kings 19:10). God does not respond to this claim. When God finally does respond to Elijah, His voice is not heard in the loud and powerful wind; nor is it heard in the earthquake or the fire (1 Kings 19:11, 12). Unexpectedly, Elijah hears only “a still small voice” (1 Kings 19:12). The Hebrew phrase qol demamah daqah means literally: “the voice of a thin silence.” Only then does Elijah understand that he is in God’s presence (1 Kings 19:13). The sensational sound of fire and rain were miracles that demonstrated God’s power. But even more than these sonorous phenomena, the voice of God’s silence is heard as the most obvious manifestation of His presence and as a resounding proclamation of divine revelation.
An Earnest Prayer of Supplication and Hope: Daniel (Dan. 9:3–19). Daniel’s prayer is not a mere literary exercise or theological treatise; it is the expression of a close connection with God, who is both far and near. God’s proximity is implied in Daniel’s address to God as his personal God. The title ’adonai, “my Lord,” which expresses God’s closeness, is the most frequent divine title in the prayer (Dan. 9:4, 7, 9, 15–17, 19 [3x]). God’s distance is signified through His other name, ha’elohim, “the God.” Yet, as pointed out, Daniel, who qualifies God as the “great and awesome God” (Dan. 9:4, NKJV), identifies Him also as his personal God, or “my God.” The contrast between the faithful God (Dan. 9:4) and the sinful and unfaithful people (Dan. 9:5, 6) reinforces the distance between them, through the gravity of the people’s sin and their need to draw near to the Lord.
The prayer concludes with a final entreaty: ’adonai, “O Lord,” which is repeated three times. Each repetition is followed by a verb to engage God’s attention:
“O Lord, hear!
O Lord, forgive!
O Lord, listen and act!” (Dan. 9:19, NKJV).
Daniel’s prayer concerns the salvation of God’s people. Daniel, with single-minded intensity, hungers for a divine response: “Act! Do not delay!” This earnest prayer, to which the 70-weeks’ prophecy is the response (Dan. 9:24–27), leads to the first coming of Christ. The same earnest longing resonates in the angel’s question “ ‘How long?’ ” (Dan. 8:13). This question will be answered in the vision of the 2,300 evening-mornings, leading to the eschatological day of judgment prior to Jesus’ second coming (Dan. 8:14).
Part III: Life Application
Teacher’s Tip: For this applied section, the class will focus on the prayer model that Jesus proposed in Matthew 6:9–13. Ask for a volunteer to read this passage. Invite your class members to draw from the Savior’s prayer practical counsel or principles for everyday life, as outlined below. Ask students to be ready to share next Sabbath how putting these principles into practice enriched their prayer life.
Principle 1: Our Father in heaven: When you pray, realize that God is your close Father, and yet, He is in heaven.
Principle 2: Your kingdom come: When you pray, think of the future kingdom of God as a place of peace, justice, and love. Apply this hope to your relationship with people when you eat, drink, work, and play.
Principle 3: Your will be done on earth as it is in heaven: Apply this principle of prayer to the decisions in your life. Lay everything you wish for on the altar of God. Bring this attitude of perfect submission, which is a foretaste of heaven, into your relationship with others, humbly deferring to their needs and esteeming others more highly than yourself.
Principle 4: Give us this day our daily bread: Engage in a charity project to bless and benefit others. When you eat, be moderate in your intake, thanking God for what He has provided and not overindulging your appetite.
Principle 5: Forgive us our debts as we forgive our debtors: Ask God to forgive someone who has harmed you, and then ask God to give you the grace to forgive him or her. Go visit this person and invite him or her to lunch. (You do not necessarily need to tell this person that you’ve forgiven him or her, unless the Spirit provides an opening and clearly moves you to do so. The point is to be loving and kind and to interact without any bitterness in your heart.)
Principle 6: Do not lead us into temptation: Ask God to strengthen you to resist temptation. At the same time, ask God to impart strength to you to shut the door to temptation. Avoid tasting, touching, or watching any material that would separate you from God.
Principle 7: Deliver us from evil: Pray to God for deliverance from a specific weakness or predilection to evil that you may have. Ask Him for victory.