Your recent visit was like a breadth of fresh air. I cannot even begin to tell you how I delighted in our conversations. I sensed your awareness of the fact that God is reaching out to you, and I want to assure you again that you are not alone in your search; we are praying for you. The questions that you have asked are ones that I now hear often, my friend, and they increasingly seem to be issues that hinder the decision making process. I only hope our discussion, and this letter, will help clarify these matters for you. Admittedly, I never fully appreciated the concern that you (and others) have, regarding the salvation of those souls who have never heard about Jesus Christ (Yahshuah ha Mashiach). Although I found Messiah late in life, it never occurred to me to forego my personal salvation because I was uncertain about the status of other people. I now realize though, how important this issue is, and I pray that I can present God's Word for you in a positive, persuasive and helpful manner.

It must not escape our notice though, that this issue is another example of spiritual warfare. Every obstacle that interferes with our personal faith in Yahshuah is a testament to the intense battle being fought for the souls of the children of God. Fortunately, the explanation of this issue provides another wonderful opportunity to present the wisdom, mercy, compassion and love of God - to those who seek to know Him. Your comments about prayer interested me too, because I believe the war is won or lost on the battlefield of prayer. Fortunately, this discussion about the salvation of those who have never heard about Yahshuah, ties tightly into what you need to know about prayer.

Even though prayer may be "a time of straightening out one's thoughts", as you said, I have to tell you that prayer is in fact a great deal more. I wanted to tell you this while you were here, but our time together was so limited, and the topic so extensive, that I waited until I could write this letter to offer a full presentation of God's Word, as well as my personal sentiment on the matters. May that which follows be anointed by our Father in heaven:

Regarding prayer, God says, "The effective prayer [tc] of a righteous man can accomplish much" (James 5:16). Then, in James 5:17&18, the Holy Spirit (Ruach ha Qodesh) provides an example for us of an effective prayer. Then, throughout Scripture, reinforcement of the fact that the faith given to us through Jesus Christ (Yahshuah ha Mashiach), by God, is in fact the same faith that was given to Yahshuah, and is exactly the same faith as was given to the writer's of Scripture, and to every other faithful Disciple throughout history. I think this faith issue is really important when prayer is discussed, because what we really need to comprehend about James 5:16, is precisely what God considers to be "much", because in His hands, our prayers become exceptionally powerful.

While I appreciate your desire to meditate, you must realize that there is a vast difference between meditation and prayer. Meditation is a time of consideration and pondering - a period of relaxation and internalizing. On the other hand, prayer, through Yahshuah ha Mashiach, is the means and authority we have to communicate with our Father in Heaven. Even though we straighten out our thoughts while we talk with Him, His Word tells us that the effect of our faithful prayers will be significant. And this significance is not only for us; it is for Him as well. How? Proverbs 15:8 tells us that, "The prayer of the upright is His delight".

Can you imagine that? How do you suppose it might feel to know that you are bringing delight to the Creator of all things thru your faithful prayer? As a disciple, I will testify to the wonders of it all! And, as a disciple, there is nothing I want to do more than be a delight to Him. Those who know and believe upon Yahshuah have been instructed to pray with authority, power and persistence. We have been instructed to pray with proper motives, as well as to pray in faith - in the Holy Spirit (Ruach ha Qodesh). And, so much instruction has been given us throughout Scripture about prayer, that even an easy walk through the Word of God shows that prayer is much more than meditation - or 'straightening out one's thoughts'....

Because of the importance of prayer, it should not surprise us to learn that there are tremendous hindrances to prayer, and even the most devout disciples have difficulty maintaining a high level of prayer intensity all of the time. Such too is the spiritual battle!

In order to understand the fullness of prayer though, we need to know that there are four Greek words used in the Bible to define exactly what prayer is. Those Greek words are:

DEESIS, which means to make known one's particular need, and speaks of petition (Ephesians 6:18).
ENTEUXIS, which refers to intercessory prayer, and involves praying for or about another person (1 Timothy 2:1).
EUCHE, which talks about making a wish or vow - and is expectant (James 5:15).
PROSEUCHE, which means to praise God (Romans 15:30).

An effective prayer therefore, can be one of petition, intercession, expectation, or praise, but as you might imagine, a truly inspired prayer normally and frequently contains all of these components.

In Matthew 6:5-15 and Luke 11:2-4, Yahshuah offers a lesson regarding the proper way to approach the throne of our Father in heaven, and His example and teaching is truly worth studying. I believe it is important to note though, that in this teaching, He showed us how to pray, not what to pray, and the fact that His words differ between the passages of Matthew and Luke, supports the fact that He taught on this subject frequently, and that He never meant for us to repeat Him endlessly. If you examine what He said in both passages, however, you will find His prayer to be one of petition, intercession, expectation and praise. What He told us was, "When you pray:"

Do not seek recognition from the world by praying before them (6:5).
Pray in secret to your Father (6:6).
Do not use meaningless repetition. Pray from your heart (6:7).
Do not seek your needs in panic; your Father knows these needs before you ask (6:8).
Pray unto the Father, acknowledge the Father in heaven. Praise, glorify and magnify Him (6:9).
Seek for the Father's will - in heaven and on earth (6:10).
Present your petitions, making your requests known to Him (6:11).
Seek His forgiveness, just as you forgive all others (6:12).
Seek His deliverance from the attacks of evil, acknowledging His sovereignty in all things (6:13).
Forgive any their transgressions against you; otherwise your Father cannot forgive you (6:14-15).

If prayer is in fact communication with our Father in heaven, then we avoid chanting and meaningless repetition when we pray, because prayer offered unto Him changes with the burden of our heart. Yahshuah provided us with the shape of an effective prayer, not the substance. Scripture says, "By those who come near to Me I will be treated as holy" (Leviticus 10:3). Sincere DEESIS, ENTEUXIS, EUCHE and PROSEUCHE, treat God as holy. Furthermore, the Leviticus 10:3 passage enforces the fact that when we pray, we actually draw near to the throne of our Father. That fact alone places prayer in an entirely different realm than meditation.

Additionally, effective prayer is done before God, not men. In Ecclesiastes 5:1-2, Scripture says, "Guard your steps as you go to the house of God, and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few." It is acceptable to pray for, and in front of a group, but the prayer must always be "unto God", not men. Effective prayer, communion between God and His child, is done in the privacy of the heart, and humble communications are not meant to attract attention - even when voiced before a crowd.

Clearly then, we cannot run to the throne of our Father proclaiming our need, without first acknowledging HIS presence. And we should not run away when our initial thoughts are through. I must tell you that the longer I walk with Yahshuah, the longer it takes to make any statement, other than praise and thanksgiving, when I enter His inner court. That is not a pompous remark, because at times, this discipline is tremendously burdensome to my natural man. Discipline does not always agree with our personality. Discipline is something that is required though; something that must be implemented regardless of personality. So, when I find myself running to our Father's throne, I stop, quiet my thoughts, and remember exactly where I am, because as soon as I begin to pray, I know that through the shed blood of Yahshuah ha Mashiach, I am in the presence of God. That is an awesome revelation and responsibility!

The fact that we are in the very presence of our Heavenly Father is an extremely difficult concept for many to grasp. If we lay hold of nothing else, however, we must come to terms with the truth that when we pray, we are speaking to the Eternal Creator; the God of all that exists. The instant we call to Him, we are spiritually in His presence, and our Holy Heavenly Father bends His ear to hear us. Amazingly, the moment an individual accepts Yahshuah as Master and Messiah, and invites Him into their heart, that individual has the authorization and authority to accomplish this feat!

Look what Scripture has to say on this issue:
"YAHUAH is far from the wicked, but He hears the prayer of the righteous" (Proverbs 15:29).
"We know that God does not hear sinners; but if anyone is God fearing, and does His will, He hears him" (John 9:31).
"In Mashiach Yahshuah our Master... we have boldness and confident access through faith in Him" (Ephesians 3:11-12).
"For the eyes of YAHUAH are upon the righteous, and His ears attend to their prayer" (1 Peter 3:12).
"We have confidence to enter the holy place by the blood of Yahshuah, by a new and living way which He inaugurated for us through the veil, that is, His flesh, and since we have a great priest over the house of God, let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water" (Hebrews 10:19-22).

Through faith [tc] in Yahshuah ha Mashiach, we enter into the holy place to make our presentations, "unto God". We are clearly told to, "Pray to your Father who is in secret, and your Father who sees in secret will repay you" (Matthew 6: 6). We cannot run to the throne, scream out our need, and run away after uttering, "Amen". Nor can we merely approach Him in a meditative state. Our heavenly Father, and Yahshuah our Messiah, deserve and require much more.

Throughout the Old Testament, whenever a priest entered the holy place, they always sprinkled the blood, the sacrifice of atonement (covering), upon the mercy seat of God. They would have died if they failed to perform this act (Leviticus 16, for example). Inasmuch as the Blood of Jesus our Messiah is our atonement, without which we are dead in our sin, we too must enter the holy place sprinkling the Blood of the Lamb, because those who accept the Messiah as Master and Deliverer are called to be His priests. We are called to minister unto Him, just as the Old Testament priests were instructed (See 2 Peter 2:4-12). Today, however, many find it revolting to discuss blood in this manner, and because we really do not understand the blood sacrifice any longer, this teaching of pleading and sprinkling the Blood has been lost. And, because this teaching has been lost, we find explanation as to why so many prayers go unanswered, and why so many do not really feel or believe that they are talking with the Father, through the Son, in the Holy Spirit (Ruach ha Qodesh).

Please do not misunderstand what I am saying, Zeteo. If a non-believer calls out to God, God certainly hears - and He may respond. If a non-believer calls out to God in an attempt to find Him, seeing as it is His will that all would turn to Him, God will certainly hear and respond in the appropriate manner. When a Disciple of Yahshuah approaches the Father's throne in Yahshuah's name, however, and pleads His Blood upon the mercy seat, God always hears and responds! Do you see the differences here? Therefore, faith [tc] is paramount to effective prayer. We must believe that God is everything He proclaims, in order to approach Him and please Him in our prayers. The prayer of faith does not doubt (Matthew 14:31, 21:21-22), but asks, knowing that our Father in Heaven hears; knowing that He responds to our properly motivated requests.

When you attempt to apply a particular passage of Scripture to your life, however, you must first discern precisely to whom the passage is speaking. You must know if the passage is in fact something you can claim for yourself. John 15:7-11, for instance, includes the words, "Ask whatever you wish and it shall be done for you". But to whom is Yahshuah speaking? He is talking to those who abide in Him, who have His Word abiding in them, and to those who keep His commandments. If we live according to this criterion, we are told to "ask whatever you wish and it shall be done for you". If you are not abiding in the fullness of these things though, it would be futile to personalize this promise. This is not the "name it and claim it" theology that is rampant today, either, because those who abide in Yahshuah and His Word, and who follow His commands, are not concerned with naming and claiming anything for self. Asking according to God's will, and with proper motives [tc], are integral factors to a prayer of faith. The name it and claim it teachers proclaim that if you want to earn a monumental salary, or anything else, you need only name the amount, claim its fulfillment in your life, begin to tithe a tenth of that sum in anticipation of its receipt, and you will have it.

GOD DOES NOT WORK THAT WAY, Satan DOES!

There is a law of power and proclamation that must be upheld as we seek great things from God, because God ALWAYS answers His children who seek to glorify the Son. ALWAYS! (1 Corinthians 2:1-5, 4:19-20; 2 Corinthians 9:10-12 Philippians 1:19-20, are wonderful examples). The disciples of Yahshuah seek the things of God, trusting Him to provide. Satan has the authority to provide large salaries. Don't think so? Satan offered Yahshuah all the worldly kingdoms if He would bow to him, and Satan will entice and deceive many weak and faithless souls today using this same tactic (in a variety of forms). The name it and claim it theology practiced by so many today is straight from Satan's playbook, and the deceit is effective and extremely destructive!

In truth, effective prayer seeks God's will at all cost. His will being done is paramount, Zeteo, but we must really consider what the statement, "Thy will be done", means when we pray, because every time we utter those words, we are telling God that whatever He needs to do with us, whatever He needs to do to our family, or our work, or our finances; whatever He needs to do in our lives in any area, necessary to accomplish His will, is acceptable and desirable to us. And, we are also telling Him that we wholeheartedly approve of whatever He needs to do - beforehand. As you read the Scriptures, search to know what the will of God is for this world. Then, search to comprehend the lengths to which He has already gone to produce the outcome He desires. Prayer is truly where the rubber meets the road.

There are a vast number of things God has told us to pray for [tc], and they include: wisdom, knowledge, understanding, insight, tranquility and peace. We have also been instructed to pray for kings and those in authority; all men; deliverance from evil and temptation. Whenever we locate a passage that we can apply to ourselves, we can seek that thing from God knowing that IT IS HIS WILL FOR US. Therefore, if we desire the Father's will to be done, and He tells us to seek a particular thing, then we can ask for it knowing that He wants us to have it. As a precaution, however, study what you are considering asking for, to see whether you are spiritually prepared to receive it, because it may be costly.

Almost every aspiring disciple has asked God for patience. Our Master wants us to be patient. Patience is a good thing. The lessons that teach patience, however, are very hard. We learn things through practice, and we become proficient at doing something after frequent and disciplined practice. Acquiring patience requires exposure to situations demanding patience, because knowledge demands involvement in the area of study. It is important, therefore, that you know exactly what you are seeking, because God does answer prayer. And acquiring patience, for instance, can take decades of intense practical applications. God answers prayer, and His time frame is limited only by the expanse of our lifetime!

Elsewhere God says, "For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Mashiach" (2 Corinthians 10:3-5). This passage is fundamental to praying in and for the will of God though, because every Disciple of Yahshuah is to stand united in prayer against every fortress raised up against the knowledge of God. We are to unite in prayer against unrighteous governments that defy God, against unrighteous laws that defy the laws of God, and against unrighteous fortresses that perform acts in violation of the commands of God. The weapons of our warfare are not of or for fleshly lusts, because they are divinely powerful, "for the destruction of fortresses". Such is the power of prayer.

The prayer life that accomplishes great things is also a life dedicated [tc] to prayer. It is with thanksgiving (Psalms 107; Colossians 4:2; 1 Timothy 2:1; Romans 12:12) that the true prayer warrior humbly bows to the throne of our Father, through His Son, in His Ruach ha Qodesh, and prays at all times (1 Timothy 5:5; Psalms 5: 1-7, 88:1, 88:9, 141:2; Acts 3:1, 10:9). While victory on the spiritual battlefield comes through Yahshuah alone, as children of the living God, we have the opportunity, obligation and authority to approach our Father in the name of Yahshuah, and intercede on behalf of our loved ones who do not know Him. I believe our eternal memories will be plagued with thoughts of these lost loved ones, if we fail to fight this battle. This fact alone places prayer on a life and death level, which is significantly more consequential than meditation.

Furthermore, effective prayer is offered "unto God" by a forgiving [tc] child. The importance of forgiveness is such that Yahshuah reiterated this fact in His teaching in Matthew 6. Our Heavenly Father cannot forgive us unless we forgive those who have harmed us, and our Father in Heaven cannot answer our prayers until we eliminate hatred, anger and judgmentalism from our life. The impact of these matters on prayer is immense, Zeteo, and the issues of forgiveness and judgmentalism are at the very heart of your concern for those who have died without the saving knowledge of Yahshuah ha Mashiach.

Many of the faithful believe that humanity will be judged [tc] by what they, mankind, do with Yahshuah during their lifetime. This is only true, however, for those who have heard the Gospel (Good News about Yahshuah). But what about those who have never heard about Yahshuah? How can they be judged on their knowledge of someone or something that they never knew? While the disciples are rewarded on the basis of their faith in, and obedience to, Yahshuah, those who do not know Him, or who have never heard of Him, are not. If a person never hears about the Messiah, or never receives an outpouring of God's grace, which alone produces faith in Yahshuah, then that person cannot be judged on their acceptance or denial of Him. A disciple avoids judgment [tc] by accepting the sacrifice that Yahshuah has offered for their sin, but those who have never heard of Yahshuah cannot be judged on their acceptance or rejection of Him. If man cannot accept Yahshuah without God's grace, and if judgment is based upon the acceptance or rejection of Yahshuah alone, then the deck is stacked, and God appears unfair. But God is not unfair!

Humanity asks, "How can God judge me when I do not believe in Him? If by the grace of God alone mankind believes in Yahshuah, and if God never poured His grace upon me, so I could believe in Yahshuah, on what grounds am I to be judged?" Or, "How can God judge me on the basis of faith in the Messiah, if I have never heard of the Messiah in the first place? These are fair questions. Listen to His answer:

"According to their conduct I shall deal with them, and by their judgments I shall judge them" (Ezekiel 7:27).
"As you have done, it will be done to you" (Obadiah 1:15).
"Do not judge lest you be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you" (Matthew 7:1-2).
"Every careless word that men shall speak, they shall render account for it in the day of judgment... By your words you shall be justified, and by your words you shall be condemned" (Matthew 12:36-37).
"Therefore you are without excuse, every man of you who passes judgment, for in that you judge another, you condemn yourself; for you who judge practice the same things" (Romans 2:1).

Imagine this scenario: The instant we are born, an angel is appointed to record every word that proceeds from our mouth, every thought we entertain, and every act we perform. This is not a guardian, because t his angel's role is purely observatory, and his purpose is strictly to record. As our life proceeds, every moral decision and judgment we make is noted, as well as the punishments we decree appropriate for any given act (sin in our eyes). On judgment day, the recording angel begins to read every deed of our life. As the reading proceeds, every moral judgment and punishment a person has ever declared is read, and comparisons are made against their own deeds. Upon completion of this angel's reading, another angel compares our judgments against the deeds of our life, and offenses are found.

The second angel points to a time when we judged a person for lying, and then notes every occasion where we lied. The second angel reports where we stole something, and then points to our judgments against those who have stolen. The reporting and comparison covers every event of our life, and IF WE VIOLATE ONLY ONE OF OUR OWN JUDGMENTS, WE ARE GUILTY BEFORE God! "Whoever keeps the whole law and yet stumbles in one point, he has become guilty of all" (James 2:10). Mankind, therefore, is judged by their own judgments! In accepting Yahshuah, and in obediently following His commands, we are free from the judgment of our own unrighteousness, and clean from the stains of our sin. His blood makes the ledgers unreadable. Without Him we are judged by our own declarations. With Him, we have salvation thru His sacrifice!

I realize how simple this sounds, dear friend, but it is just that simplicity which makes the Gospel so hard for some to accept. The entire plan of salvation is simple: Live righteously and judge not, lest you be judged. Otherwise, cling to the cross of Messiah, because without Him you are dead on the basis of your own words and deeds. "For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment" (James 2:13).

And the seeming burden you carry for those who do not know the Messiah, becomes part and partial of your walk with God. If you can accept Yahshuah as your personal Master and Messiah, then you begin your walk with Him carrying a love and compassion for others, which He will permit you to use for His glory (See Romans 10). Please remember, however, that the vast majority of souls ever to live have heard of Yahshuah. The population of the world today exceeds the number of people who have lived throughout history, and the Messiah has already been taught for two thousand years. Therefore, we must concern ourselves with those alive today. My concern begins with you!

Yahshuah said, "I am the way, and the truth, and the life; no one comes to the Father, but through Me" (John 14:6). Elsewhere, Scripture adds, "Whoever will call upon the name of YAHUAH will be saved" (Joel 2:32 & Romans 10:13). In all of these things, we find a KING of mercy [tc] enthroned in heaven, who seeks for every one of His children to turn to Him. We must never forget that God alone (in the Person of His Holy Spirit) knows the heart and mind of man, and He alone is capable of the righteous judgment of every soul. I can only hope that in the sight of these things, you can see that the seeming burden you carry for the lost is one that He also carries. His load is such, however, that, "He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life" (John 3:16).

Those who have received mercy must begin to extend that mercy to others. If we have found forgiveness through Yahshuah, we must also forgive others. Yahshuah presented a great teaching about forgiveness in Matthew 18:15-35, and the reality and application of this parable is for the believer and non-believer alike, because, "Mercy triumphs over judgment". If we are unwilling to forgive those who have violated us, we should not expect our Father in Heaven to forgive us for violating Him. Our Father in Heaven hears His children, and His children will seek for the lost. That is a primary function of the EKKLESIA.

And by the way, this discussion on judging and forgiveness is not speaking about discerning of spirits, or punishment for wrongs committed, because Scripture says, "On the evidence of two or three witnesses, he who is to die shall be put to death" (Deuteronomy 17:6). We cannot tolerate lawlessness in our society, and we must be able to rightly judge the acts and deeds of others. Moral judgment is another matter though, and withholding forgiveness is against the law of liberty in Yahshuah ha Mashiach. Nevertheless, humans are responsible for their actions, and if those actions violate the laws of God, then the violators must be punished.

The prayer that accomplishes much before God also acknowledges His sovereignty. He performs evil to the evil, and He confirms the word of His servant, performing the purpose of His messengers (Isaiah 44:24-26). God alone rules, and when we delight in His Mastership, He responds to our requests (Psalms 37:3-7).

At the same time, Zeteo, there are numerous things that hinder [tc] our prayers, and it is important that we know these too, because our Father in Heaven does not listen to those, "Who shuts his ear to the cry of the poor" (Proverbs 21:13). Elsewhere we are told that, YAHUAH will not hear those who regard wickedness (Psalms 66:16-20); that sin causes a separation from God (Isaiah 59:1-2); that idolatry turns His ear away (Ezekiel 14:1-3) and lustful and improper motives are certain to prove futile and disruptive to our prayer life (James 4:2-3). And, if we deal treacherously with our spouse, our prayers will be adversely affected as well (Malachi 2:14-16; 1 Peter 3:1-7). In all these things, therefore, we must acknowledge that confession is essential to healing (Daniel 9:3-19).

Another area of potential hindrance deals with the issue of head coverings (See 1 Corinthians 11:2-16). This matter is controversial, to say the least, and it reeks with the potential for judgmentalism and religion.

Simply put, Scripture says that men are not to cover their heads while praying or prophesying (11:4,7), and long hair (womanly) is a disgrace for men (11:14). Furthermore, if it is a disgrace for a woman to have her hair cut short or her head shaved, and it is in some societies, then the women living in those societies must cover their heads when they pray or prophesy, and should grow their hair (11:5-6). Otherwise, their long hair covers women living in many societies. If short hair or a shaved head is not a disgrace, however, she is not disgraced if her head is uncovered. According to Scripture though, a man praying or prophesying with his head covered, or with womanly hair, however, always disgraces his head.

1 Corinthians 11:10 is a key to women and head coverings though, because Scripture says, "Women ought to have a symbol of authority on her head, because of the angels." We know that a great deal has happened throughout history because of the angels (Galatians 3:19; Genesis 6:2-4 & Jude 1:6 are perfect examples), and because each sex has a particular set of responsibilities, somehow, spiritually speaking, the angels are affected whenever an obedient woman covers her head while praying or prophesying. Whether the angels become beneficiaries of this submissive covering, or whether the woman's relationship to the angels, now or eternally, is effected by her covering, I do not know. What I believe to be true though, is that there is a cause and effect occurrence whenever a woman faithfully covers her head while praying or prophesying.

A woman in the United States, for instance, is not disgraced by having her head uncovered when she prays or prophesies, because it is not shameful in this culture for her to wear her hair short or shaved. But what do you do with the angels? While it is not a disgrace, I think it would be beneficial for all women to wear a head covering when they pray and prophesy. Why? Spiritual submission, on account of the angels. The same angels watching our behavior today will be subordinate to us in the Kingdom of God. Can women, praying or prophesying with a head covering, have an effect on angels or on their relationship with the angels, now or in the future? Possibly. We are not provided with a clear answer in Scripture, so head coverings for women is not an issue over which the EKKLESIA is to be divided. It is clear, however, that this is a spiritual matter, and one that women must settle individually with their Master and King.

There is another matter though, of whom we pray through and to, that really does need clarification, because nowhere in Scripture are we taught to pray to anyone other than the Father. Yahshuah always points to the Father, and Ruach ha Qodesh (the Holy Spirit) leads us to the Father through Yahshuah the Son, as our sole provider. One form of idolatry, therefore, is praying to the Father through anyone other than the Son, because this defiles the Son. Sadly, many practice idolatry by praying to a 'saint', or to Yahshuah's mother, Maria [tc]. The Scriptures are inescapable on this issue though, and this practice is condemned.

The Word says that, "The effective prayer [tc] of a righteous man can accomplish much" (James 5:16), but have you ever heard people use the word, "just" while they pray? Every time the word "just" is uttered, it effectively binds every request that we make, and may very well limit our Father's response to us. The word, "just", means, "to the exact point; exactly; precisely; no more than". When used in prayer, "just" tells our Father not to do any more than what is requester. We "just" ask for a healing, or we "just" seek a job for an unemployed brother or sister, while Father may wish to open the floodgates of heaven to us in a magnificent and miraculous way. Our prayers can restrict Him!

As we avoid the hindrances to prayer, it is equally important that we learn how to pray, "in the Spirit" [tc], because we are commanded to, "pray at all times in the Spirit" (Ephesians 6:18-20). Romans 8:26-27 says that the Spirit intercedes for us, and this is fundamental to understanding praying, "in the Spirit". When we pray, we need to ask Ruach ha Qodesh (the Holy Spirit) to come to the forefront of our thoughts and take control. Our Father will not usurp our rule of our life - we must surrender it. If we ask Him to take control of a situation, knowing it is His will - He will take control. He has said that we are to pray at all times, "In the Spirit"; so asking Ruach ha Qodesh to intercede in our prayer is according to the will of our Father.

When we ask, Ruach ha Qodesh will guide us to the throne of our Father in Heaven - in the name of Yahshuah, and will help us in our praise, confession, thanksgiving and requests. In other words, Ruach ha Qodesh will come alongside us, and guide us as we pray. From the moment we begin speaking to Ruach ha Qodesh though, we must make an effort to acceptably present ourselves, and as we approach the throne, we must be aware of the presence of God, because effective prayer literally places us in His presence.

Once at the throne of our Father, we are free to discuss every burden of our heart. We can pray for the spiritual and provisional well being of our family and friends, as well as for those with whom we are in ministry, or ministering to. We can pray for our country and political leaders, or for our work and those with whom we work. We can also lift up those brethren and ministries that are trying to glorify Yahshuah ha Mashiach in this world.

While I personally pray for those involved in the fight against abortion, as well as for those caring for orphans, widows, the poor and for the sanctity of marriage and the family, I especially pray for the EKKLESIA. I am burdened for the EKKLESIA and the discipleship process. With all of my heart I believe that we are approaching the absolute end of this age, and I fear that the EKKLESIA is ill prepared. Although I ac knowledge God's ultimate sovereignty in these matters, and although I believe that everything happens according to His timing and will, I am burdened for the Church! My greatest fear is that too many of us will not hear, "Well done", because of our lack of faith! The harvest draws near, as does the return of our Messiah, and I pray for His bride, that she will be prepared for Him. I also pray that these letters will be helpful to you, and I am thankful for the opportunity to assist in your search.

As we pray, we are also free to pray against unrighteousness and every fortress that stands against God. We are free to express our dismay over political, social and economic matters. Righteous indignation is as much a part of God as love and mercy, and zeal for His Word must also consume us (Psalms 119:139). Additionally, as we make requests of our Father, we must not fear raising a matter repeatedly. God wants us to be persistent. Luke 11:5-13 contains a teaching from Yahshuah about persistence in prayer, and while some think that repeating a request is begging, and others feel it represents a lack of faith, Yahshuah's teachings show that persistence is neither of these. Determination greatly affects our prayer life, and when we seek something from our Father, it is not only acceptable to ask more than once - it is encouraged. Faith is encouraged by determination, and is heightened by persistence and expectation. If Ruach ha Qodesh places a burden on your heart, leading you to discuss a matter with our Father, then by all means, discuss it! Tell Him what you need and why, because in so doing you acknowledge His sovereignty and dominion; you bless His Mastership!

You also need to know that when we ask for something, God frequently tells us to wait. While we may have the burden, we may not be prepared for the work, or the absolute timing may not be right. Praying for something opens our heart to His lead though, and while we are waiting, our anticipation and expectation increase. If we pray "in the Spirit" and faithfully seek His leading, the Spirit will remind us of our life purpose, remind us of our special requests, and encourage us to present our requests repeatedly. We must learn to enjoy our periods of waiting though, because sometimes, the joy of expectation exceeds the toil and demands of duty.

It is possible for us to ask for something that is totally against His will, however, [tc] in which case His immediate response will be, "NO!" We must accept His answer without moaning. When our personal agenda conflicts with the Father's will, He will usually give us a negative reply. (See Isaiah 55:8). Remember, Zeteo, even the greatest prayer warriors can be distracted by pressing personal needs (See the Prophet Elijah, 1 Kings 18-19). Unlike human parents though, who may say no without a reason, our Father always has a purpose for a negative response. This is why faith is so important.

Our "amen" is important too. The Holy Spirit ( Ruach ha Qodesh) addresses the nature of this in Malachi 1:10, where He says, "Oh that there were one among you who would shut the gates, that you might not uselessly kindle fire on My altar." We must say "amen" when we finish praying, because our "amen" is the "so be it" to our request. Our Amen respectfully tells God that we are turning our thoughts elsewhere.

While most of us do not hear a booming voice speak to us when we pray, Ruach ha Qodesh does communicate with us. The voice I hear is usually contained in my thoughts and impressions, and as the day proceeds, I dwell on what was imparted, praise Him for His guidance and love, and seek for the next time I am able to approach Him in a sustained period of prayer.

In Isaiah 37:1-35, we are given a type of prayer (vs. 1-5), an answer (vs. 6-7), Satan placing doubt (vs. 8-13), a follow-up prayer (vs. 14-20), and a final response (vs. 21- 35). Even though Satan will do whatever he can to minimize our prayer experience, Ruach ha Qodesh will teach us how to fight the fight at this level too - if we permit. Satan can invade our innermost thoughts, however, but knowing that he has this capacity, should make us all the more careful in what we say.

Our ability to pray "unto God" is a tremendous gift, Zeteo; a gift to use and to protect. There is no set time for appropriate prayer, but we must make time to consistently offer ourselves to God as we individually determine what is acceptable and sufficient. Here too though, Ruach ha Qodesh will guide us, because we must devote ample time to be with YAHUAH.

While prayer, judgmentalism and forgiveness are very personal, obedience to God in these areas are monumental in affect. If just one of God's Prophets prayed that it would not rain, and it did not rain for six months, and then prayed for rain and it rained, the prayers of a united body of Messiah will produce the latter rains of God's grace, and the lost souls that seemingly burden your heart, will turn to Yahshuah for their salvation. Such is my prayer for you. The harvest approaches, and a miraculous outpouring of God's grace will soon be upon us. Keep searching, Zeteo, because God can easily be found.

I remain faithfully yours in Yahshuah our Messiah,

larry vosen

Topical Concordance:

Faith/Righteousness:
Old Testament: Genesis 13(all), 15:6, 22(all), 24(all); 1 Samuel 2:30, 14:6-15, 17:20-58, 26:23; Job 16:18-22, 19:25-27; Psalms 25:1-3, 73:1, 89:14, 107(all), 115(all), 119(all), 125(all); Proverbs 10&11, 21:21; Isaiah 3:10-11, 55(all); Jeremiah 22:15-16; Ezekiel 18:4-9; Daniel 3(all); Amos 5:21-24; Habakkuk 3:17-19.

New Testament: Matthew 17:14-21, 21:21-22; Mark 4:39-40, 5:25-43, 9:23, 10:52; 11:22-26; Luke 7:50, 17:6-10, 18:7-8; John 11:21-41; Acts 3:16, 18:27, 26:18; Romans 1:5, 1:17, 3:22-28, 4:4-5, 4:21, 8:10, 8:15, 8:24-25, 9:30-32, 10:9-10, 10:17, 12:3-6; 1 Corinthians 2:5, 13:1-3, 13:13; 2 Corinthians 8:12, 13:5; Galatians 2:16-21, 3:7-14, 5:6; Ephesians 2:8-10; Philippians 3:9; Colossians 2:5-7, 3:17; 2 Thessalonians 1:3, 2:13; 1 Timothy 1:5, 5:12; 2 Timothy 1:12, 3:15-16, 4:8; Philemon 1:6; Hebrews 2:16, 3:19-4:11, 6:12, 10:19-25, 10:39, 11(all), 12:2; James 1:2-8, 1:27, 2:14-26, 5:13-16; 1 Peter 1:5-9; 2 Peter 1:1; 1 John 5:4-5; Jude 1:20, Revelation (all) see 2-3.

Forgiveness:
Old Testament: Genesis 45:1ff, 50:17-21; Psalms 25:6-7, 32:1-7, 79:8-13, 103 & 130(all); Isaiah 44:21-23, 65:17; Jeremiah (all), 31:34; Jonah (all); Zechariah 3(all).

New Testament: Matthew 6:14-15,23-24, 16:19, 18:15-35; Mark 4:24-25, 11:25-26; Luke 7:47, 17:3-10; John 5:14; Acts 7:59-60, 26:18; 1 Corinthians 1:8; 2 Corinthians 2:6-11; Colossians 1:19-22, 2:13-15; 1 Timothy 1:12-16; Hebrews 8:12, 9:22, 10:17.

Judging:
Old Testament: Genesis 13(all - to be compared with the results of 2 Peter 2:7-8), 50:17-21; Deuteronomy 1:17; 1 Samuel 16:7; Psalms 9:15-16, 17:1-5; Ecclesiastes 7:20; Ezra 7:27; Obadiah 1:15.

New Testament: Matthew 6:14-15, 7:1-6, 12:36-37, 18:21-34; Mark 4:24-25, 7:15; Luke 6:37-38, 12:3, 16:15-17; John 7:24; Acts 10:28; Romans 2:1-8, 9:18, 10:5-10, 14:1-23; 1 Corinthians 4:5, 5:12; Galatians 6:1-5; Colossians 2:16-17; James 2:2-13, 4:11-12, 5:9,19-20.

Judgment:
Old Testament: Exodus (all), Deuteronomy. 1:17, 18:17-22; Job (all) see, 7:9-10, 10:21-22; Psalms 1(all), 5:8-10, 9:7-20, 18:25-29, 19:9, 28:4-5, 50(all), 52(all), 58(all), 59:1-15, 68(all), 74-75(all), 82-83(all), 92:6-9, 98:7-9, 119(all); Proverbs 1:24-33, 21:2; Ecclesiastes (all) see, 12:13-14; Isaiah (all) see, 3:10-15, 24, 28:23-29, 29:5, 66:15-16; Jeremiah (all) see, 25:30-38; Ezekiel 20:33-44; Daniel 7:9-14; Hosea (all); Joel (all), Obadiah 1:15; Malachi 3-4(all).

New Testament: Matthew 7:1, 12:36-37, 13:24-40, 13:47-49, 16:27, 25:31-46; Luke 12:2-3, 19:27; John 3:18-21, 5:21-29, 9:39; Acts 13:46, 17:30-31, 24:25; Romans 12:3; 2 Corinthians 5:10; 2 Thessalonians 2:11-12; Hebrews 2:2-3, 9:27, 10:26-27; 1 Peter 1:17, 4:45; 2 Peter 2:4-19, 1 John 4 (all); Jude 1:10; Revelation 11:18, 20, 22:12.

Mercy:
Old Testament: Exodus25(all); Psalms (all); Proverbs (all), Isaiah 63:9; Micah 6:8.

New Testament: Matthew 5:7, 23:23; Luke 6:36, 9:22-24; Romans 9(all), 12:8; Colossians 3:12-13; Hebrews 9:5; James 2:13; 1 Peter 1:3-2:10.

Prayer, General:
Old Testament: Leviticus 10:3,9; Psalms 5:1-7, 18:6, 27:7-10, 28(all), 33:1-3, 37:3-7, 65(all), 88(all), 102(all), 116:1-2, 123(all), 141(all) ,142(all), 145(all); Proverbs 15:8,29; Ecclesiastes 5:1-3; Isaiah 37:1-35, 44:24-26; Daniel (all); Malachi 1:10.

New Testament: Matthew 6:5-13; Luke 11:9; John 9:312, 10:1-18, 15:7-17, 16:23-28; Acts 10 (all), 12:5, 21:5; Romans 12:12; 1 Corinthians 11:2-16; Philippians 4:4-6; Colossians 4:2,12; 1 Timothy 2:1,8, 4:4-5, 5:5; Philemon 1:22; Hebrews 5:7; 1 Peter 4:7; Revelation 8:3.

Prayer, Things we are commanded to pray for:
Old Testament: 1Samuel 12:19; Ezra 6:10; Psalms 29:1-2, 32:6, 72:15, 122:6; Jeremiah 29:7.

New Testament: Matthew 5:44-48, 6:5-18, 9:38, 24:20; Mark 13:18, 14:35-38; Luke 6:27-28, 22:40,46; 2 Corinthians 10:3-6, 13:9; Romans 15:30-31; Ephesians 6:18; Colossians 1:19, 4:3; 1 Thessalonians 5:17; 2 Thessalonians 3:1-2,11; 1 Timothy 2:1-3,8; James 5:13-18; 1 John 5:16.

Prayer, Things we are not to pray for:
Jeremiah 11:14, 14:11.

Prayer, and the Virgin Mary:
Old Testament: Exodus 20:2-3, 20:4-6

New Testament: Matthew 1:18-25, 12:46-50, 13:53-56, 27:56; Mark 3:21, 16:1; Luke 1:26-38, 2:7, 4:22; John 2:12, 6:42, 7:3-10; Acts 1:14, 12:2,17; 1 Corinthians 9:5; Jude 1:1.

Prayerful, being:
Old Testament: Psalms 37:3-7, 116:1-2; Isaiah 44:24-26.

New Testament: Colossians 4:2; 1 Timothy 2:1-8; James 5:13-18.

Praying with authority and confidence:
New Testament: Matthew 6:23-24, 18:18-20, 22:37-40, 25:14-30; Mark 11:22-24; Luke 10:19-20; John 8:29, 14:13-14, 15:7-11, 16:23-24; Acts 12:5, 13:9-11; 1 Corinthians 4:14-16, 11:1-10, 13-16(all); 2 Corinthians 10:4; Ephesians 3:11-12, 5:1-2,8-16; Colossians 3:17, 1 Timothy 2:8; Hebrews 6:9-12, 10:19-25; James 4:2-3; 1 Peter 3:7,12; 1 John 3:21-24, 5:14-15.

Praying with faith:
Old Testament: Psalms 4:1 ff, 7:6-12, 34(all), 37:4-5.

New Testament: Matthew 7:7-11, 8:13,26-27, 14:31, 17:20, 18:18-20, 21:18-22; Mark 11:21-26; John 11:40, 14:12-15, 15:7-11; Acts 12:5; Romans 8:26-27, 15:30; 2 Corinthians 1:20; Ephesians 2:18,6:12; 1 Thessalonians 3:10; Hebrews 10:19-22; James 1:5-8, 4:2-3, 5:13-18; 1 John 5:1-2,14-16.

Praying hindrances:
Old Testament: Psalms 66:16-20; Proverbs 21:13; Isaiah 59:1-2; Ezekiel 14:1-3,6; Daniel 9:3-19; Malachi 2:14-16.

New Testament: Matthew 5:23-24; Mark 11:25-26; Luke 6:38; 1 Corinthians 10:31, 11:2-16; James 4:2-3; 1 Peter 3:1-7.

Praying in the Ruach ha Qodesh:
New Testament: Mark 11:22-26; John 14:13-17; Acts 2:42, 5:32; Romans 8:26-27; Ephesians 5:18-21, 6:18-20; Colossians 3:16; Hebrews 11:6; James 2:19; Jude20.

Praying with persistence:
Old Testament: Psalms 85(all).

New Testament: Luke 11:5-13, 18:1-8; Acts 2:1-4,14,41-42, 3:1, 4(all), 10:9, 12:5, 16:23-25; Romans 10:14-15; Ephesians 6:18; Colossians 4:12; 1 Thessalonians 5:17; 1 Timothy 5:5.

Praying with power, in Yahshuah's name:
Old Testament: Deuteronomy 18:15-19; 1 Samuel 17:26,46-47; 2 Kings 6:18; Psalms 149(all).

New Testament: Matthew 8:5-13, 28:18; Mark 9:29, 11:22-26; Luke 5:17; John 5:43, 14:12-14, 15:7-11; Acts 1:14, 2:42, 3:16, 4:10,31, 6:4, 12:5-12, 13:9-11; 1 Corinthians 15:20-28; 2 Corinthians 10:4; Ephesians 6:18-20; 1 Thessalonians 3:11-13; James 1:6-8, 4:2-3, 5:13-16; 1 John 3:18-22, 5:16.

Praying with proper motives:
Old Testament: Job 42:10.

New Testament: Matthew 6:5-8; Mark 11:25-26; John 14:12-15, 15:7-11; James 4:2-3.