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All the Prayers of the Bible

All the Prayers of the Bible

by Herbert Lockyer

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"Through Prayer We Grasp Eternity"

All the Prayers of the Bible is no mere recital of well-worn phrases—it is an outpouring of the heart to God. The passion and beauty of prayer, to say nothing of its necessity and efficacy, are powerfully reflected in this remarkable devotional. Covering the vast sweep of biblical prayers, Dr. Herbert W. Lockyer not only


"Through Prayer We Grasp Eternity"

All the Prayers of the Bible is no mere recital of well-worn phrases—it is an outpouring of the heart to God. The passion and beauty of prayer, to say nothing of its necessity and efficacy, are powerfully reflected in this remarkable devotional. Covering the vast sweep of biblical prayers, Dr. Herbert W. Lockyer not only summarizes them all, but also shows you what each book of the Bible reveals about prayer and its role in human life and history. A small sample of the kinds of prayer covered in this book includes:
* Prayer in peril
* Prayer and spiritual progress
* Prayer without words
* Prayer of fear
* Prayer of gratitude
* Prayer for understanding of affliction
* Prayer as dialogue
* Prayer of a grieved heart
* Prayer of distress
* Prayer for divine action

Herbert W. Lockyer’s "All" books give you life-enriching insights into the Bible. From characters you can learn from, to teachings you can apply, to promises you can stand on and prophecies you can count on, Lockyer’s time-honored works help you wrap your mind around the Bible and get it into your heart.

Lockyer’s books include All the Apostles of the Bible, All the Divine Names and Titles in the Bible, All the Doctrines of the Bible, All the Men of the Bible, All the Women of the Bible, All the Messianic Prophecies of the Bible, All the Miracles of the Bible, All the Parables of the Bible, All the Prayers of the Bible, and All the Promises of the Bible.

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All the Prayers of the Bible

By Herbert Lockyer


Copyright © 1990 Zondervan
All right reserved.

ISBN: 0-310-28121-0

Chapter One

Prayers and Prayer in the Old Testament

While the full revelation concerning the foundation, form and fruits of prayer are before us in the New Testament, we have ample evidence in Old Testament Scriptures of the efficacy of intercourse with heaven. How those holy men of old could storm the battlements above! When there was no way to look but up, they lifted up their eyes to the God who made the hills, with unshakeable confidence. At times their approach to God was both unusually familiar and daring, but they were heard in that they feared.

Prayer, to the patriarchs and prophets, was more than the recital of well-known and well-worn phrases - it was the outpouring of the heart. Beset by perils, persecutions, pain and privations, they naturally turned to God in their need, believing that He was able to redeem them out of all their troubles. If they knew little of the philosophy of prayer, they certainly knew a great deal about its power, as our meditation upon the Word reveals.


Man has been described as "a praying animal." When did he commence to pray? How did he originally approach God? What were the first words to be uttered by the creature in conversation with the Creator? In any phase of Bible study undertaken, attention must be given to what Dr. A. T. Pierson calls, "The Law of First Mention." The first reference of a Bible truth usually epitomizes any further development of same. This is so as we come to the subject of prayer.

What is prayer? Simplified, is it not the desire, opportunity and privilege of talking with God? Who could it have been, but to God Himself, that Adam as soon as Eve was created said, "This is now bone of my bones, and flesh of my flesh" (2:25, 24). Then the distressing dialogue between God and our first parents reveals how early man had learned to talk to God (3:9-13). At the outset, then, of humanity's course we find that prayer is, as Robert Burns expressed it, "A correspondence fixed with heaven." Family prayer evidently began when the first family was formed.

We cannot be ignorant of the fact that the manner in which Adam addressed God (3:12), and Cain answered Him (4:9), appears to be lacking in the reverence due to Him as the thrice holy One. Sometimes as we shall see more clearly as we proceed, prayer-language is at times somewhat defiant.

Prayer History Begins (4:26)

Then began men to call upon the name of the Lord. - Genesis 4:26b

Several expositors refer to this verse as the first in the Bible in which prayer is mentioned. "Then began men to call upon the name of the Lord." But we cannot agree that it was only now in the 235th year of the world, the date of the birth of Enos, that men began for the first time since the Fall to worship God in prayer and adoration. We believe that our first parents would naturally and instinctively lift their voices to God. With the creation of man, prayer was a dictate of nature, "a constitutioned instinct, inwrought by the Maker." Learned Jews have given us the several forms of prayer, which Adam addressed to God for pardon.

John Milton introduces Adam as proposing to Eve the appropriate advice -

What better can we do, than to the place Repairing, where He judged us, prostrate fall Before Him reverent; and there confess Humbly our faults, and pardon beg; with tears Watering the ground, and with-our sighs the air Frequenting?

The reference in the text before us, then, cannot be the beginning of individual prayer, but of social worship. The godly heirs of Adam and Eve set out to develop "the deepest instinct of the soul of man," as Carlyle describes worship. The margin reads, "Then began men to call themselves by the name of the Lord." With the coming of Enos, men were conscious of their weakness, and, seeking refuge in God, wished to be distinguished as men who feared Him, and who desired to do His will. A sacredness, previously unknown, was now attached to the name Jehovah. One writer suggests that this may have given rise to the practice common to the Jews for centuries of giving names to children in which the name of God is interwoven.

Prayer and Spiritual Progress

(Genesis 5:21-24; Hebrews 11:5, 6; Jude 14, 15)

And Enoch lived sixty and five years, and begat Methuselah: And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: And all the days of Enoch were three hundred sixty and five years: And Enoch walked with God: and he was not; for God took him. - Genesis 5:21-24

By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. - Hebrews 11:5, 6

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. - Jude 14, 15

In eight verses the Holy Ghost gives us the brief yet blessed biography of Enoch, who "walked with God." Amos asked the question, "Can two walk together except they be agreed?" (3:3). With God as his travelling Companion, Enoch must have maintained unbroken communion with Him, although the Bible does not give us any of the prayers the patriarch prayed. The same is also true of Noah, who, like Enoch "walked with God" (6:9). In Genesis 6 to 9, God is found doing all the talking. No reply from Noah is recorded unless it be the curse and the benediction of chapter 9:25-27.

What a fellowship divine these two pre-Flood saints must have experienced! The repeated statement about Enoch walking with God suggests that he was a progressive saint, for walking implies progress and spiritual progress is dependent upon unbroken communion with heaven. The Hebrew word for "walking" signifies "to go on habitually." Thus progress in holiness was the habit of this ancient saint. Amid the cares of family life and the corruptness of their time, both Enoch and Noah pleased God. It was Andrew Bonar who suggested that God and Enoch; were in the habit of walking and talking daily and then one day God said to His companion, "You have come so far each day of our long pilgrimage together, now come all the way home with Me." Thus, "he was not, for God took him."

Prayer and the Altar

(Genesis 12-13.)

Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee. - Genesis 12:1

And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord, who appeared unto him. And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the Lord, and called upon the name of the Lord. - Genesis 12:7, 8

Unto the place of the altar, which he had made there at the first: and there Abraham called on the name of the Lord. - Genesis 13:4


Excerpted from All the Prayers of the Bible by Herbert Lockyer Copyright © 1990 by Zondervan. Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Meet the Author

Dr. Herbert Lockyer was born in London in 1886, and held pastorates in Scotland and England for 25 years before coming to the United States in 1935. In 1937 he received the honorary Doctor of Divinity degree from Northwestern Evangelical Seminary. In 1955 he returned to England where he lived for many years. He then returned to the United States where he continued to devote time to the writing ministry until his death in November of 1984.

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