International Journal of Humanities Social Sciences and Education (IJHSSE)
Volume 9, Issue 4, April 2022, PP 212-218
ISSN 2349-0373 (Print) & ISSN 2349-0381 (Online)
https://doi.org/10.20431/2349-0381.0904019
www.arcjournals.org
International Journal of Humanities Social Sciences and Education (IJHSSE) Page | 212
The Theology of Prayer in the New Testament
Rev. Eliazar Daila Baba, Phd
Hod Pastoral Department, Ecwa Theological Seminary, Jos, P. O. Box 5398, Goodluck Ebele Jonathan Roard,
Jos 930001, Plateau State, Nigeria.
1. PREAMBLE
The value and importance of prayer to the life of the Christian is, of course, a well-known thing.
Theology has been called the queen of the sciences, and prayer, which is experiential theology, is
called the queen of the experiences. W. Graham Scroggie was an outstanding Scottish minister of the
word of God once said, “A prayerful life is a powerful life. A prayer less life is always a powerless
life.” Most Christians will testify to the truthfulness of that also. To these testimonies of the
importance and value of prayer, we may add the testimony of John Calvin, the apostle of
predestination. For he said, “The principal exercise which the children of God have is to pray, for in
this way they give a true proof of their faith.”
The Bible does indicate to us that the idea of prayer is associated with our difficulties and our trials
and our persecutions and our problems, Johnson (n. d: 14) suggest “our prayers should be replaced by
praise when we are not in those circumstances. So our communion with God should not be hindered
by the experiences that we have.” So we probably should speak of prayer in a specific sense; that is,
the sense of asking, request and the general sense by which we would include communion with God,
adoration, praise, thanksgiving and other aspects of communion with God. Johnson (n. d:14) quoted
Clement of Alexandria, who lived back in the 3
rd
Century after the time of the Lord Jesus Christ said,
“Prayer is intercourse or communion with God.” Strong (1945:14) agree with Johnson, “now people
who do not see reason why they must pray unless taught by some commanding example or forced by
some eye-opening discipline. We might wonder that so many pray. And how we need to ask, „Lord,
teach us to pray, as John also taught his disciples.‟”For the benefit of this research, effort would be
made to define prayer, look into the types of prayer as contain in the Scriptures, the object of prayer
and the grounds of prayer accordingly.
2. DEFINITION OF PRAYER
According to Webster’s Collegiate Dictionary(Fifth Edition) (1947:779),one important fact to note
about prayer is that, prayer has a very vital part to play in our lives. Therefore, prayer can be define in
the following ways. “First, it is considered to be an act, practice, or an instance of praying; entreaty;
and making an earnest request to God.”Blaiklock (1964:9) gives second reason, “prayer is the
pathway to tranquility and strength of soul. It is woven with all worship. Calm in life‟s strife, poise,
devotion, self-control, all depend upon its exercise. To fail in prayer is to fail in all else.”Third, prayer
is learning to speak with God. In its highest form, prayer is deep meditation alone with God, Watt (n.
d.:6).Forth, Engstrom (1955:17) added his voice as saying, “prayer is fellowshipping with God: an
expression of need, a confession of trust, the voicing of thanksgiving, and the petition for forgiveness.
Fifth, prayer is the anchor of the soul; prayer anchors us to God. In temptation the anchor holds us
firm; in hardship it gives us support; in daily growth it gives us strength.” As Christians, White
(1976:22) refresh our memory that,“we were designed for fellowship with God, and without that
fellowship we ache in emptiness. He himself planted the longing there, a longing all of us share.”
Therefore, the word “prayer” really means “a wish directed towards,” that is, towards God. The
implication of this is that, all that true prayer seeks is God Himself, for with Him we get all we need.
Sixth, Christian (n. d.:51-53) stress prayer is simply “the turning of the soul to God.” David describes
*Corresponding Author: Rev. Eliazar Daila Baba, Phd, Hod Pastoral Department, Ecwa Theological
Seminary, Jos, P. O. Box 5398, Goodluck Ebele Jonathan Roard, Jos 930001, Plateau State, Nigeria.
The Theology of Prayer in the New Testament
International Journal of Humanities Social Sciences and Education (IJHSSE) Page | 213
it as the lifting up of the living soul to the living God. “Unto Thee, O Lord, do I lift up my soul”
(Psalm 25:1). It is observed that when man prays, it is God‟s opportunity. The poet says:Prayer is the
soul‟s sincere desire, uttered or unexpressed, the motion of a hidden fire that trembles in the breast.
This is why “Prayer,” says an old Jewish mystic, Christian (n. d.:51-53) “is the moment when heaven
and earth kiss each other.” Prayer is, however, much more than merely asking God for something,
although that is a very valuable part of prayer if only because it reminds us of our utter dependence
upon God. Seventh, it is also communion with God-intercourse with God-talking with (not only to)
God.” Because Clement of Alexandria has earlier observed that, “Prayer is intercourse or communion
with God,” it seems to be the kind of definition that is more in harmony with the prayers of the Bible.
Prayer is communion with God and when we get down upon our knees and offer a word of
thanksgiving to God we are praying. When we get down upon our knees and we praise him we are
praying. When we get down upon our knees and make a request, we are praying. As a matter of fact,
we don‟t even have to get down on our knees. Johnson (n. d.:25) simply says, “If we rise up on our
feet and offer a petition to God, we are praying. If we are just having communion with God while we
are riding the bus or in our automobile, we are praying according to the biblical sense.” Finally,
Strong (1945:14) concluded, “prayer means time, detachment, and emancipation from environment
and habit.”
3. THE TYPES OF PRAYER
There are many types of prayer, of course, in the Bible. Here are some of them. Johnson (n. d.:25)
narrates, firstof all, there is inward silent prayer. In the Bible, in 1 Samuel chapter 1, verse 13; 2
Samuel chapter 7, verse 27, there is evidence that it is possible for us to pray without saying a
thing.Some chose to pray audibly; it is their choice. This would make them to be awake and not to
feel sleepy. While some also chose to be silent. In as much as you are concentrating in your
communing with God, I think your aim of praying will be achieved. Second, there is outward, audible
prayer. And just a couple of texts to support this point, Psalm 3:4, Psalm 5, verses 2 and 3.Third, there
is private prayer. Now, as you can see, this in not quite logical because it‟s obvious private prayer
may be audible or may be silent, but what is important to note is that prayer in which a person
withdraws by himself and prays by himself is what is most important here. Now that is specifically
recognized in the Bible. In the case of our Lord, for example, in Matthew chapter 6, verse 6, he speaks
about withdrawing within your closet. Gaebelein (1929:91) further stated, “Nights and days were
spent by Christ in desert places, on mountains tops and the hillside of Olivet to hold communion with
the Father. We are to follow His blessed example. Many of the great men of God had their prayer
training in secret.”Johnson (n. d:28) agrees with Gaebelein, that, “there is social prayer in which the
saints meet and pray together. Acts chapter 20, verse 36 -- Jude verse 20 is thought by some to be a
reference to that.”Gaebelein (1929:92) affirms also that, all the great leaders like Moses, Joshua,
Samuel, Ezra and Nehemiah called the people together to call upon the name of the Lord (2
Chronicles xx: 13). Fifth, family prayer. Johnson (n. d:28) asserts that family prayer may be silent,
may be audible; probably it was audible so the references here are not again specifically harmonious
logically. Here are some references, Acts chapter 10, verse 2 and verse 30. I think also there‟s
probably a reference to family prayer in Joshua chapter 24, he says to the Israelites, “As for me and
my house we will serve the Lord.” He probably has referenced to the family prayers that he as a father
held in his own family. In the Old Testament, it was the responsibility of the father to carry on the
spiritual education of his family. It was the father who gathered the family together, who taught the
law of God. It was the father who sat the children upon his knee and taught them the Law of Moses. It
was the father who taught them to offer the first prayers to God.
4. THE OBJECT OF PRAYER
One does not pray to images. One does not pray to pictures, even the picture of Jesus, that you have in
your bedroom by your bed. One does not pray to the saints. St. Christopher cannot help us. One does
not even pray to the angels. When John fell down before the angels in the book of Revelation he said,
“Get up. Don‟t do that. Worship God.” We are not supposed to pray to the angels not even St.
Michael and all the angels. The question is; to whom do you pray? Well, we are encouraged to pray to
God only. David said my prayer shall be unto the God of my life. But now our God is a God who
subsists in three persons: Father, Son and Spirit. So how shall we pray to the Father, to the Son and to
the Spirit? Needless to say, the Scriptures do not teach prayer in any other name. Gaebelein(1929:80)
The Theology of Prayer in the New Testament
International Journal of Humanities Social Sciences and Education (IJHSSE) Page | 214
stress, “Prayers addressed to God in the name of the Virgin Mary, Joseph, in the name of the
Apostles, or different saints, generally man- made, are not only unscriptural, but they are an
abomination in the sight of God; for they detract from the glory of His ever blessed Son. Johnson (n.
d.:29), added, first of all, prayer is to the Father. “The New Testament does, so far as its overall
teaching, suggests that our petitions should be addressed to the Father, but are there not petitions that
are addressed to Jesus Christ?” Yes, there are. For example, John said at the end of the Bible in
Revelation chapter 20, “Even so, come Lord Jesus.” Steven said Lord receive my spirit.
Johnson (n. d:29), affirms, the apostles prayed to our Lord in some other places. Again here are a
couple of references in addition, Acts chapter 9, verse 14; 1 Corinthians chapter 1, and verse 2. In
these verses, it is said to be a universal experience. Men called upon the Lord in every place and the
Lord there is the Lord Jesus Christ. But those are the exceptions in the New Testament. The normal
petition of the New Testament is addressed to the Father, and so the researcher feels it is probably
wise for us to follow the normal pattern of the New Testament. And while we may get up in our
meeting or in our home and say, “Oh Lord Jesus,” and we are quite sure that he hears us still since the
pattern of the New Testament is to address our prayer to the Father then that is probably what we
should do. Johnson (n. d:67-69), alludes that, we are children and therefore, we come to a heavenly
Father. And we recognize that he is a Father. He‟s not a governor, a school master, an advisor, an
employer. He is our Father and it is the purpose of Our Lord in his saving work in the New Testament
to bring us into touch with the Father. After all, it was he who said in his model prayer that we were to
pray, “Our Father which art in heaven. Hallowed be thy name.”
Second,the prayer is in the name of the Son. This is an unknown thing in the Old Testament. You
never hear in the Old Testament anybody pray in the name of the redeemer to come. You never, of
course, hear anyone praying in the name of Jesus Christ. There is no record to show in the Old
Testament of any individual who ever called God Father. So this idea of praying to a Father is unique.
Now that‟s why when Jesus said after this, men are, therefore, praying, “Our Father which art in
heaven.” As they listened to our Lord some of the apostles as they listened and he said, “Our Father
which art in heaven,” you know why they looked? No one had ever called God, Father. Now to us it‟s
so common with us we lose the sense of the uniqueness of it, but it was absolutely unique. There is no
evidence. There is one reported source of evidence in the Dead Sea Scrolls, but there is really no
evidence of any individual praying to God as his own father. That was unique. And no one ever
prayed in the name of Jesus Christ. So what we‟re talking about is a new development in the
redemptive program of God which comprehends the saving work of the Redeemer, who comes in the
person of our Lord and makes it possible for men who believe in him to address the Father as their
own Father.
Johnson (n. d:75), further stated to come in the name of one who has infinite merit before God
because to come in the name of someone means to come in their person. That is to come with their
merit, to come with their authority. In the Old Testament, they prayed, “Oh God remember me; hear
me because of your loving kindness.” In the New Testament, we say, “Oh God answer my prayer
because I come in the name of the one who has consummated the covenant between us, the one
mediator between God and man, the Lord Jesus Christ.” And while the loving kindness of God shone
in the Old Testament was great, this loving kindness now has blossomed out in all of the brightness of
the saving work of Jesus Christ. Third, prayer is in the power of the Spirit. The two texts that set this
forth are Ephesians 6:18 and Jude 20, praying in the Spirit. So prayer then is to the Father, in the name
of the Son, in the power of the Spirit. In Ephesians chapter 2, verse 18. Ephesians 2, verse 18, here
Paul after discussing the way Jesus Christ has brought Jew and Gentile together, he says, “for through
Him we both have our access,” that‟s our access our communion with God. “In one Spirit to the
Father.” Through the Son, to the Father, in the Spirit. So prayer then is to the Father, in the name of
the Son, in the power of the Spirit.
5. THE GROUND OF PRAYER
Johnson (n. d:85), stresses, if we were talking about the ground of prayer, we would say the reason we
are able to pray is because Jesus Christ died for us and made it possible for us to enter into
relationship with God. There is no prayer without redemption. But each of the presence of the Trinity
has a specific place in the redemptive program. For example, in connection with the Father, he is the
official representative of the Godhead. He is the seat of sovereignty in providence throughout the
The Theology of Prayer in the New Testament
International Journal of Humanities Social Sciences and Education (IJHSSE) Page | 215
world. He is the enforcer of the broken law. He‟s the source of adoption into his family. And so our
prayer is directed to him first of all. In relation to the Son, Jesus Christ is the official mediator. If the
Father is the official representative of the Godhead, he is the official mediator between men and God.
He‟s the revealer of God. He‟s the Redeemer. He‟s the high priestly intercessor. And he‟s the king. So
we come through the Son. And finally, prayer in relation to the Spirit. He too is an official. He‟s the
official executive of God. And so he‟s the divine revealer in inspiration and illumination. He‟s the one
who regenerates us. He‟s the one who intercedes through us on Earth. Our Lord is our heavenly
intercessor. He‟s our earthily intercessor and he himself is the earnest of the glory which we shall
have.
6. THE THEOLOGY OF PRAYER IN THE NEW TESTAMENT
Bharat (1976:43)lay the foundation of prayer. 'Our Father, which art in heaven, hallowed be thy name
. . .' from around the globe the Heavenly Father is addressed in the languages of earth. The prayer that
Jesus taught begins where prayer must begin - with the true and living God. The Bible is God's Word;
it is his story of his work in bringing rebellious men and women back to himself. It tells, not of man's
seeking a lost God, but of God's seeking lost men. The Bible does not present an art of prayer; it
presents the God of prayer, the God who calls before we answer and answers before we call (Isa.
65:24). In the biblical history, prayer is not introduced as a separate spiritual discipline: it rises as
man's answer to God's address. The richness of later revelation about prayer never does prejudice to
this simple reality: prayer is personal address to a personal God: 'Our Father, which art in heaven. . ..'
Johnson (n. d:95) agree with Bharat, that, “Prayer seeks communion with God. To be sure, the
praying Christian is transformed. Prayer plunges into agony and soars in ecstasy, but it does not seek
the heights or depths of experience. It seeks the Lord. The delight found in his presence is offered to
his praise.”
7. PRAYER ADDRESSES THE PERSONAL GOD
God's glory is personally revealed. Speiser(1958:37) believe that, “Prayer, like all worship, is always
a response to God's revelation of himself and his will. To call upon God's name one must first know
his name; it is God who takes the initiative by making his name known. God reveals himself by his
deeds; he also makes his name known directly by his words.” In both, God is revealed as personal. In
his words he both promises and proclaims his deeds. The wonder of both his words and his deeds
evokes the response of adoration, Genesis 12: 1-3; 17: 17;18: 14; 21: 6; 28: 16-22; Exodus 3: 6,7,9,13,
16; 2Kings 6:17; Job 40:41; Psalm 19:1; 18; 33: 10,11; 57:5; 147; Luke 1:37. Prayer, in the biblical
context, is always response to the God who has made him known.
a.) Speiser (1958:37) added, the response of prayer is personal. The personal form of God's self-
revelation requires a response that is supremely personal. Prayer is not a magical formula to
be repeated, but the personal communication, awed and adoring, of the redeemed creature that
stands in the presence of the Savior God.
b.) According to Ferris (n. d:1), the response of prayer is effective. The pattern of prayer that is
assumed and described in the Bible is grounded in God's own nature, his saving work and
word, his gracious presence. This biblical theology of prayer gives answer to objections that
are often raised against the practice of prayer. The assumptions of rationalism still underlie
popular liberal thought.
8. PRAYER ADDRESSES THE COVENANT GOD
Reflection on the personal quality of prayer has already brought us to consider that God is personally
present as Savior, not just as Creator. The fellowship between God and man that existed in the Garden
of Eden was broken by human sin. The heart of the covenant that God made with Abraham was the
relationship that God established. He would be God to Abraham: in that relationship was both God's
claim and his promise. I will establish my covenant as an everlasting covenant between me and you
and your descendants after you for the generations to come, to be your God and the God of your
descendants after you (Gen. 17:7). Abraham is called to walk before God, to keep the way of the Lord
in righteousness and justice. His obedience is to manifest the relationship created by the Lord's taking
knowledge of Him (Gen. 18:19), a relationship received by faith (Gen. 15:6; Rom. 4). Larue
(1975:410) affirms, “The relationship established by God provided the access of prayer. Moses, like
The Theology of Prayer in the New Testament
International Journal of Humanities Social Sciences and Education (IJHSSE) Page | 216
Abraham, prays on the basis of the covenant relationship God has established. Appearing to Moses at
the burning bush, God identifies himself by his covenant with Abraham.”Jacob (1958:73-85) further
stated, God's covenant was never exclusively individual. At Sinai, all the people redeemed from Egypt
entered into covenant with the Lord. Indeed, it was God's covenant that formed a nation, a people of
God, from the mixed multitude that came out of Egypt. God's words, mediated through Moses, were
addressed to all the assembled people.
Herrmann (n. d:789) narrates, God's covenant was never exclusively individual. At Sinai, all the
people redeemed from Egypt entered into covenant with the Lord. Indeed, it was God's covenant that
formed a nation, a people of God, from the mixed multitude that came out of Egypt. God's words,
mediated through Moses, were addressed to all the assembled people. In the new covenant as in the
old, the people of God join in praise, confession, petition and thanksgiving. The revelation of God's
full and final salvation in Christ binds those born of the Spirit in a fellowship of prayer. Individual
prayer is not put above corporate prayer as more spiritual, more profound, or more pleasing to God.
9. GOD'S COVENANT LORDSHIP SHAPES PRAYER
Access to God in prayer implies that we seek to do the will of God. The covenant love of God for his
people is a jealous love. God will tolerate no rivals. He will not be consigned to a polytheistic
pantheon to be worshipped along with Baal and Astarte. To belong to God is to forsake the false gods
(Exod. 20:5; 34:13; Deut. 4:23, 24). Charles (1879:26-38), affirm, “Solomon dedicated the temple of
the Lord in prayer, but he later violated God's covenant by erecting a shrine to Chemosh, the god of
the Moabites (1 Kings. 11:7; cf. Deut. 13:6-8). John reminds Christians of their loyalty to Jesus
Christ: 'He is the true God and eternal life. Dear children, keep yourselves from idols' (1John 5:20,
21).”
10. PRAYER ADDRESSES THE TRIUNE GOD
1. The renewal and fulfillment of prayer in Christ
B B (1979:28-38) believes that Christ ever lives to intercede; there can be no limit to his power to
save. As he prayed or his own before his death, so he intercedes now with his Father (John 17). Jesus
who prays for us in heaven also leads our worship on earth. In the midst of the congregation he sings
his Father's praise (Heb. 2:12; Ps. 22:22). It is by the Spirit that Christ is present, and by the Spirit that
he enables us to pray with him. On the one hand, therefore, we come in prayer and worship to where
Jesus is in the midst of the heavenly assembly of the saints and the angels (Heb. 12:22-24). On the
other hand, Jesus comes to pray with us as we gather to worship the Father in his name (Heb. 10:25).
2. Prayer in the Spirit
The Spirit works to purify us so that individually and in the body of the church we may be a holy
temple to the Lord (1 Cor. 3:16; 6:19). Prayer therefore requires consecration. We must present our
bodies a living sacrifice to God (Rom. 12:1, 2). The church, too, in order to pray to God acceptably,
must strive to be holy, and not be defiled by sin (1 Cor. 3:17; 2 Cor. 6:16-7:1).B B (1979:28-28)
states, “The immediate presence of the Spirit of the Lord that requires holiness also offers fellowship.
The Spirit opens heights and depths of the love of God that the saints can measure only together,
clasping, as it were, their outstretched hands (Eph. 3:14-19). Paul prays that the church might be filled
with the richness of God himself.”
In our need the Holy Spirit is our Helper. He prays for us, not at the right hand of God, but as the
indwelling Spirit of Christ. His prayers are according to the will of God, for he knows that well
perfectly. Yet he prays with us as well as for us. Spear (1979:24-27) narrates “He makes our groaning
(cf. v.23) his groaning; by his presence in our hearts he brings his will to expression through the
groans of our yearning. Although the groans of the Spirit are inexpressible in the depth of their
yearning for us, they communicate effectually with God.”
3. Prayer to the Father
Spear (1979:24-27) further states how Jesus taught his disciples to pray, 'Our Father'. The New
Testament teaches prayer to the Son as well as to the Father. The worship of the whole creation is
offered to the Lamb as well as to God in the heavenly scene (Rev. 5:13).To Jesus every knee shall
bow and every tongue confess (Phil. 2:9, 10; cf. Rom 14:11, wherethe same worship is ascribed to the
The Theology of Prayer in the New Testament
International Journal of Humanities Social Sciences and Education (IJHSSE) Page | 217
Father). The New Testament does not teach explicitly prayer to the Spirit, but the deity of the Spirit is
affirmed, and the Spirit is said to function as our Advocate (John 14:16, 26; 15:26; 16:7; 1 John 2:1).
That function in itself makes prayer appropriate: we address One who, like the Son of God, represents
us and pleads our cause, our 'case‟; to pray to the Spirit is to recognize both his deity and his work on
our behalf. Prayer does not remove all the mystery.We cannot explain by analogy to human life how
there can be one God while the Father, the Son, and the Spirit are equally God. In prayer, as in
theology, we may misconceive the teaching of Scripture and think of the three Persons as three Gods.
Bruce (1971:244) summarizes, “prayer, drawing us into communion with God, makes it easier, not
harder, to confess the triune God. Calvin writes: 'I am exceedingly pleased with this observation of
Gregory of Nazianzen: „I cannot think of the one, but I am immediately surrounded with the splendor
of the three; nor can I clearly discover the three, but I am suddenly carried back to the one.‟"
11. CONCLUSION
My Theological Position
This research has afforded me knowledge about prayer based on the biblical point of view, „The
Theology of Prayer in the New Testament.” Prayer, in the biblical context, is always response to the
God who has made himself known. Based on this paper, there is no recommendation as to the type of
prayer Christian should adopt when praying. But this research has reminded the reader that before
approaching God in prayer, human heart should be clean, our spirit, soul, and body should be sound
mentally and spiritually so that we can concentrate and God should be the focus.
This research has brought out what can hinder our relationship in prayer with God which is sin.
Therefore, because we want God to answer our prayers, we must avoid sin of any kind. The birth of
Christ has opened the doors to heaven. Our coming to God in prayer is a request to God to fill our
emptiness and to increase our faith in Him.
My Observation(s)
First, the concept of prayer has been misunderstood by some of us. Many a times, our prayers are
directed not to God but to objects, or images placed in our homes and churches, this is probably the
reason why some of our prayers to God are not answered by Him. Second, many Christians have
exercised their faith in the so-called men of God instead of placing their faith, trust, and confidence in
God. Over dependence on our pastors‟ rather than God. Third,a lot of Christians have been misled by
some devotional books on prayer that are not biblically and theologically based on the Scriptures.
How I wish such Christians would grasp books written by biblical scholars that would give them the
theology of prayer as contained in the New Testament.
12. RECOMMENDATIONS
First, the researcher is recommending this research document to every pastor, missionary and bible
believing Christian to read and make it a working document for their Sunday school and bible studies
material. Second, because there are new spiritual insights gained from this research, the researcher
wishes to recommend that this research paper be recommended to the church. Third, there searcher
wishes to recommend and suggest that this research work be treated at our conferences, symposiums,
and retreats amongst our pastors‟, missionaries, fellowship leaders, and church workers so that every
believer get to know what „The Theology of Prayer in the New Testament‟ is all about. Not only that,
but prayer cells should be establish and encouraged to adopt this document for their use. Also, and
finally, at our prayer meetings, this document is recommended to be a source of re-orienting the
concept of „the theology of prayer‟ as contained in the New Testament.
REFERENCES
Blaiklock, E. M. Our Lord’s Teaching on Prayer. Grand Rapids, Michigan: Zondervan Publishing House, 1964.
Bharat, Agehananda. TheLight at the Center: Context and Pretext of Modem mysticism. Santa Barbara: Ross-
Erikson, 1976.
B.B. Warfield. „The Spirit’s Help in our Praying‟. Edinburgh: Banner of Truth, 1979.
Bruce, Metzge. Textual Commentary on the Greek New Testament. New York: United Bible Societies, 1971.
Christian, A. U. The Kneeling Christian (Twelfth American Edition). Grand Rapids, Michigan: Zondervan
Publishing House, n.d.
The Theology of Prayer in the New Testament
International Journal of Humanities Social Sciences and Education (IJHSSE) Page | 218
Charles, Hodge. ‘The Spirit Intercession’, Cino inference Papers. New York: Scribner‟s Sons, 1879.
Engstrom, Theodore W. Workable Prayer Meeting Programs. Grand Rapids, Michigan: Zondervan Publishing
House, 1955.
Ferris, Theodore Parker. Trinity Church, Boston, in a sermon on ‘The Empty Tom’, Easter. Published by the
Church, n. d
Gaebelein, Arno C. Prayer: An Examination of Prayer in the Light of the Scriptures. New York City: 456
Fourth Avenue, 1929.
Henry, Strong John. Jesus The Man of Prayer. Philadelphia, Chicago: The Judson Press, 1945.
Herrmann, Johannes. ‘Prayer in the Old Testament. T. D N T 2.785-800, n. d.
Johnson, S. Lewis. The theology of Prayer: What is Prayer? No city of Publication, n.d.
Jacob, Edmond. Theology of the Old Testament. N.Y: Harper & Row, 1958.
Larue, Gerald A. Hesed in the Bible. New York: Ktav, 1975.
Speiser, E. A. The Ancient Near East, Vol.1. Princeton University Press, 1958.
Spear, Wayne R. The Theology of Prayer. Grand Rapids: Baker, 1979.
Watt, Gordon B. Effectual Fervent Prayer: Meditations on the Life of Devotion (Second Edition). London &
Edinburgh, Marshall, Morgan & Scott, Ltd., n.d.
Webster’s Collegiate Dictionary (Fifth Edition): The Largest Abridgment of Webster’s New Dictionary (Second
Edition). G. & C. Merriam Co., Publishers Springfield, Mass, U.S.A. 1947.
White, John. The Fight: A Practical Handbook for Christian Living. Downers Grove, ILLINOIS, Intervarsity
Press, 1976.
AUTHOR’S BIOGRAPHY
Rev. Eliazar Daila Baba, Phd, Born in Nyanya, Federal Capital Territory, Abuja,
Nigeria, May 25, 1967. Began Christian ministry in July 6, 1988. Served as a field
missionary with EMS of ECWA from July 1988-March 2001. Served as a resident
pastor with ECWA Minna DCC (District Church Council) from April, 2001 to
May 2012. Served as Chairman, ECWA Minna DCC from June, 2007 to May,
2012. Served as ECWA Assistant General Secretary from April, 2012 to April,
2018. Lecturer at ECWA Theological Seminary, Jos, Plateau State, Nigeria from
August, 2018 to date. HoD, Pastoral Studies, ECWA Theological Seminary, Jos from January 13,
2022
Citation: Rev. Eliazar Daila Baba, Phd. "The Theology of Prayer in the New Testament” International
Journal of Humanities Social Sciences and Education (IJHSSE), vol 9, no. 4, 2022, pp. 212-218. doi:
https://doi.org/10.20431/2349- 0381.0904019.
Copyright: © 2022 Authors. This is an open-access article distributed under the terms of the Creative
Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium,
provided the original author and source are credited.
