The Prayer Ministry of the Church

By Isaac F. Mitchell II

Isaac F. Mitchell II is the first-born son of four siblings that God gave Isaac F. Mitchell Sr. and Alma B. Mitchell. He was born in Bainbridge, Georgia on November 14, 1951. In June of 1969, he graduated from Seacrest High School and in September of that year matriculated into Florida Agricultural and Mechanical University in Tallahassee, Florida. In December of 1973, Isaac F. Mitchell II was awarded the degree of Bachelor of Science in Industrial Arts Education. In January of 1974, he was employed by the Palm Beach District Schools as a teacher where he continued for thirty-five years, retiring in December 2009. Isaac was joined in Holy Matrimony to Ethel Johnson on March 23, 1974 at Mt. Zion A. M. E. Church in Mulberry, Florida. God gave them two sons: Isaac Floyd Mitchell III and David Matthew Mitchell. In 1976 he matriculated into Florida Atlantic University in Boca Raton, Florida and in August of 1977, he was awarded the degree of Master of Education in Administration and Supervision. In 1984, Isaac F. Mitchell II responded to the call of God to enter the Gospel Ministry of the Lord Jesus Christ. In October of 1988, he received the Diaconate Order. In October of 1990 he was elected and ordained an Itinerant Elder in the South Annual Conference of the African Methodist Episcopal Church by the Bishop Phillip Cousin and received his first pastoral appointment to serve at St. Andrews A. M. E. Church in Pelican Lake, Florida. In the summer of 1990, Pastor Isaac F. Mitchell matriculated into the Turner Seminary of the Interdenominational Theological Center in Atlanta, Georgia. In September of 2005, Mitchell matriculated into the Trinity Theological Seminary of South Florida. The favor of God prevailed and the administration of the Trinity Theological Seminary accepted all of the work that had been completed at the Turner Seminary allowing the completion of the Master of Divinity and Doctorate of Theology in Biblical Studies in May of 2007. Mitchell presently serves as Senior Pastor of New Allen Temple A.M.E. Church of Hobe Sound, Florida.

• Language: English
• Publisher: Xlibris US
• Release date: Nov 27, 2012
• ISBN: 9781479742936

Isaac F. Mitchell II

Isaac F. Mitchell II is the first-born son of four siblings that God gave Isaac F. Mitchell Sr. and Alma B. Mitchell. He was born in Bainbridge, Georgia on November 14, 1951. In June of 1969, he graduated from Seacrest High School and in September of that year matriculated into Florida Agricultural and Mechanical University in Tallahassee, Florida. In December of 1973, Isaac F. Mitchell II was awarded the degree of Bachelor of Science in Industrial Arts Education. In January of 1974, he was employed by the Palm Beach District Schools as a teacher where he continued for thirty-five years, retiring in December 2009. Isaac was joined in Holy Matrimony to Ethel Johnson on March 23, 1974 at Mt. Zion A. M. E. Church in Mulberry, Florida. God gave them two sons: Isaac Floyd Mitchell III and David Matthew Mitchell. In 1976 he matriculated into Florida Atlantic University in Boca Raton, Florida and in August of 1977, he was awarded the degree of Master of Education in Administration and Supervision. In 1984, Isaac F. Mitchell II responded to the call of God to enter the Gospel Ministry of the Lord Jesus Christ. In October of 1988, he received the Diaconate Order. In October of 1990 he was elected and ordained an Itinerant Elder in the South Annual Conference of the African Methodist Episcopal Church by the Bishop Phillip Cousin and received his first pastoral appointment to serve at St. Andrews A. M. E. Church in Pelican Lake, Florida. In the summer of 1990, Pastor Isaac F. Mitchell matriculated into the Turner Seminary of the Interdenominational Theological Center in Atlanta, Georgia. In September of 2005, Mitchell matriculated into the Trinity Theological Seminary of South Florida. The favor of God prevailed and the administration of the Trinity Theological Seminary accepted all of the work that had been completed at the Turner Seminary allowing the completion of the Master of Divinity and Doctorate of Theology in Biblical Studies in May of 2007. Mitchell presently serves as Senior Pastor of New Allen Temple A.M.E. Church of Hobe Sound, Florida.

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Copyright © 2012 by Isaac F. Mitchell II.

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Contents

Acknowledgements

Introduction

The Foreword

The Ministry Of Prayer

The Universality Of Prayer

What Is Christian Prayer?

Elohim—God, Mighty Creator

Yahweh—Lord

Adonay—Lord And Master

Yahweh Rophe—The Lord Who Heals

Yahweh Nissi—The Lord My Banner

Yahweh Shalom—The Lord Is Peace

Yahweh Roi—The Lord Is My Shepherd

Yahweh Tsidqenu—The Lord Our Righteousness

El Elyon—God Most High

Ab, Abba, Pater—Father

Immanuel—God With Us

To Phos Tou Kosmou—Light Of The World

Artos Zoes—Bread Of Life

Arnion, Amnos Tou Theou—Lamb, Lamb Of God

Basileus Basileon—King Of Kings

Sar Shalom—Prince Of Peace

Christos, Mashiach—Christ, Messiah

Rhabbi, Rhabbouni, Didaskalos—Rabbi, Rabbouni, Teacher

Logos—The Word

Aryeh Lammatteh Yehudah, Leon Ek Tou Phyles Iouda—Lion Of The Tribe Of Judah

Kyrios—Lord

Yeshua, Iesous Soter—Jesus The Savior

Huios Dauid—Son Of David

Hiereus, Prophetes—Priest, Prophet

Huios Tou Theou, Huios Tou

Anthropou—Son Of God, Son Of Man

Poimen Kalos—Good Shepherd

Ga’al Lytron—The Redeemer

Ego Eimi—I Am

The Prevailing Prayer Meeting—The Birth Of The Church

The Prayer-Meeting—The Birthplace Of Revival

Conclusions

References

Acknowledgements

The Prayer Ministry of the Church is a journey in which many people made significant contributions. Therefore, it is with humility and gratitude that I acknowledge those persons who were instrumental in the journey that resulted in this work.

To my Heavenly Father, who saved me by grace though faith in the Lord Jesus Christ and has heard and answered my prayers. I thank God for the inspiration and the ability to offer my witness on the importance of prayer to the believer and the church.

To my parents, the Reverend Dr. Isaac F. Mitchell Sr. and Mrs. Alma Bowers Mitchell who have transcended this mortal existence and have joined the church triumphant, I thank God for their witness, encouragement and challenge to pursue excellence in every area of my life. It was their prayer life and faith in God the indelibly marked my life.

To my wife, Ethel: for your love, support, and encouragement and having you as my partner in marriage and ministry. I thank God for your faith in me that this project was worth of taking it to a publisher.

To my sons, Isaac and David: I thank God for your support and encouragement and the wonderful daughters (Lacoya and Kristen) that you both brought in our family and for our grandchildren Malik and Iris.

To my sibling Gregory, Ronald, and Colleen and your families, I thank you for your support and encouragement in life and in ministry.

Finally, to the people of God in the local Churches that I have been privileged to serve. Beginning in 1990 at St. Andrews A.M.E. Church, Pelican Lake, Florida, to Bethel A.M.E. Church in Gifford, Florida, to St. James A.M.E. Church in Pahokee, Florida and New Allen Temple A.M.E. Church in Hobe Sound, Florida. I trust that I have witnessed the life-changing power of prayer in my life and ministry and that you have come to treasure the prayer ministry of the Church.

Introduction

This study is a theological quest to examine, exegete, and extrapolate what the prayer ministry of the church is from the unique perspective and particular distinctive of the Bible. The evidence will reveal that in addition to the immediate existential benefits of prayer for the people of God, there are spiritual benefits that can only be ascertained for the believer through an effectual and fervent prayer life. Moreover, this study will acknowledge that prayer is not limited to the Christian faith, but all of the great religions of the world invoke and initiate an existential and ontological quest for the transcendent experience that takes one from the profane to the numinous. Since the primary focus of this study is biblical, there will be two major divisions: the Old Testament and the New Testament. Consideration is given to analysis, comparing and contrasting the ministry of prayer in each Testament. Prophetic and apocalyptic evidence will reveal that the ministry of prayer has been the impetus behind all of the great movements of the Spirit up until this present day. As a constituent of the New Testament Church, I have found that prayer is an essential element of my relationship with God through the Lord Jesus. Moreover, I believe that the words of Jesus that admonish the believer to pray always and not faint are interpreted as being obligatory and not optional. I trust that this treatise will shed light on the spiritual discipline of prayer for those who find there prayer life unfulfilling and ineffectual.

The Foreword

Today’s church is so entrenched in ‘church business’ that we have either neglected or forgotten ‘the business of the church.’ As disciples of Jesus and sons of God our RELATIONSHIP with our heavenly Father is both evidenced and sustained by prayer. Just as breathing is necessary for physical life, the continuous conversations, intercession and pouring out of our souls to God in prayer sustains our spiritual life. Prayer is a natural act in the supernatural realm that connects heaven with earth. It is both a willing submission and a struggle between two wills that can potentially change the mind of God invites arguments and struggles as we offer our intercessions, petitions and supplications" (Mitchell).

The exercise of man’s dominion authority on earth is accomplished through prayer. Prayer is:

The conduit by which the power of God is released in the earth through His sons via the Holy Spirit

• The proof of our relationship with God thru Jesus

• What keeps us focused on God, depending on His power and trusting in His mercy and grace even when we don’t feel His presence

Pastor Mitchell reminds us that the requirements of effective prayer are (1) the knowledge of God’s Word, (2) a growing, intimate relationship with our heavenly Father, and (3) a reverent fear and a childlike boldness that grows out of that relationship. Through prayer God is given access to the lives of His children and through faith and obedience we are transformed into the sons we were ordained to be. He uses us as change agents . . . lights in the midst of darkness. We are enabled by the power of the Holy Spirit to hear the Father, speak the truth, and fulfill the great commission. Prayer is not only the primary ministry of the church but the foundation for the life of Christ that is manifested through every believer by the power of the Holy Spirit via an obedient response to God’s holy word.

I am grateful for my brother who has reminded me that Jesus prayed, and so should we. Jesus prays, and so should we. It is the ministry of every child of God to pray for themselves, each other, and those who will be influenced by the lives we live in obedience to the will of God as we practice what we preach. This truly is the prayer ministry of the church.

Pastor Alex Bess

The Ministry of Prayer

The ministry of prayer has been the particular distinction of all the people of God and the secret of their power. The energy and the soul of their work for God find its source in the prayer closet. Jesus said that men and women should always pray and not faint (Luke 18:1). Through prayer, the ability is secured to feel the law of love, to speak according to the law of love, and do everything in harmony with the law of love. Prayer is enjoined by our Lord Jesus to empower and enable the people of God to witness, worship, and work according to the divine will of God. The Apostle Paul wrote, Be anxious for nothing; but in everything by prayer and supplication with thanksgiving let your request be made know unto God. (Phil. 4:6). Homer W. Hodge shared the following insights concerning the ministry of prayer:

Prayer should be the breath of our breathing, the thought of our thinking, the soul of our feeling, the life of our living, the sound of our hearing, the growth of our growing. Prayer in its magnitude is length without end, width without bounds, height without top, and depth without bottom. Illimitable in its breath, exhaustless in its height, fathomless in its depths, and infinite in extension.

Regarding the marvelous ministry of prayer that our Lord has made available to us, the Scriptures reveal that they can only be ascertained and apprehended in their fullness by giving ourselves wholly to God. These admonitions are found in Romans 12:12-13 concerning this requisite: Rejoicing in hope; patient in tribulation; continuing instant in prayer. Distributing to the necessity of the saints; given to hospitality. Implicit in these rich and rare admonitions from the Apostle Paul is that they had for their center and source in the ability to pray. Moreover, the same word, continue, is used of the prayer of the disciples that ushered in Pentecost with all its rich and glorious blessing of the Holy Spirit (Acts 1:14). In Colossians 4:2-3, the Apostle Paul wrote, Continue in prayer, and watch in the same with thanksgiving. Withal praying also for us, that God would open unto us a door of utterance to speak the mysteries of Christ for which I am also in bonds. The word continue, in its derivative and etymological foundations, means to hold fast and firm and to give constant attention to. It connotes strength and the ability to stay and persevere with steadfastness. Luke, the beloved physician, records these words in Acts 6:4: But we will give ourselves continually to prayer, and to the ministry of the word. These words communicate a constant, courageous, and unfainting perseverance in prayer that gives such marked attention and deep concern to a ministry of prayer that it will be conspicuous and controlling.

The ministry of prayer should be incessant, without intermission, and assiduous. The ministry of prayer should have no check in desire, in spirit, or in act. The spirit and the life should always in the attitude of prayer. The knees may not always be bent, the lips may not always be vocal with words of prayer, but the spirit is always in the act and attitude of prayer. Moreover, the ministry of prayer ought not require the adjustment of life or spirit for the hours spent in the prayer closet. The closet spirit should sweetly rule and adjust at all times and all occasions. The activities and work of those who give themselves to the prayer ministry should be performed in the same spirit that makes their devotion and closet time sacred. Moreover, the ministry of prayer should be characterized by an opulence, an energy, and an unabated and ceaseless strength and fullness of effort like the full, inexhaustible, and spontaneous flow of an artesian spring. Jesus implicitly alludes to this in John 7:37 when he says, He that believeth on me, as the scripture hath said, out of his bell shall flow rivers of living water. All these benefits of which the Holy Spirit is made the conveyor are founded in ministry of prayer. The gift and outpouring of the Holy Spirit are not conditioned on a mere performance of prayer but on prayer that is set on fire by an unquenchable desire. This prayer ministry must be accomplished by such a sense of need that it cannot be denied and by a fixed determination that it will not let go and that will never faint until God’s will is done as result of our petitions, supplications, and intercessions.

The Universality of Prayer

Every faith practices some form of prayer. From the tribal animists to those who practice of one of the great religions of the world, all humans invoke and initiate an existential and ontological quest for that which is considered numinous. Five times a day, the people of the Islam religion openly practice their devotion to a life of prayer. Even atheists find ways to pray. A story is told about the days of communism in Russia when party officials would set up a Red Corner, placing a portrait of Lenin as a shrine for the workers to see. The following was reported in Pravda in 1950:

If you meet with difficulties in your work, or suddenly doubt your abilities, think of him—of Stalin—and you will find the confidence you need. If you feel tired in an hour when you should not, think of him—of Stalin—and your work will go well. If you are seeking a correct decision, think of him—of Stalin—and you will find that decision.

Prayer for the Hindu is one of three religious activities or rituals called dhyana or meditation involving a sacrificial fire and devotional offerings. However, most Hindu religious ceremonies have clearly marked opportunities for dhyana or meditation. While explicit information on prayer for the Buddhist was limited, one source suggested that the Buddhist worship services include the chanting of scripture and the transfer of merit for the benefit of the deceased.

Prayers for the followers of Islam are considered one of the foundation of their faith, being the second pillar of the five pillars of Islam. The second pillar of Islam is the religious duty to perform five prescribed daily prayers or salat. All adult Muslims are supposed to perform five prayers, preceded by ritual cleansing or purification of the body at different intervals of the day. The Qur’anic references also mention the acts of standing, bowing, and prostrating during prayers and facing a set direction, known as quibla. The Muslims were first required to face Jerusalem during prayer, but already during Muhammad’s lifetime, they were commanded to face the Kaaba, an ancient shrine in the city of Mecca. The Qur’an also refers to the recitation of parts of the Qur’an as a form of prayer. However, even with its numerous references, the Qur’an alone does not give exact instructions for this central ritual of prayer. The most detailed descriptions of rituals for prayer derive form the example set by the prophet Muhammad and are preserved in later Islamic traditions. Some details of these rituals vary; however, all Muslims agree that there are five required daily prayers to be performed at certain times of the day: dawn (fajr or subh), noon (zuhr), midafternoon (asr), sunset (maghrib), and evening (isha). The dawn, noon, and sunset prayers do not start exactly at dawn, noon, and sunset; instead, they begin just after, to distinguish the Islamic rituals form earlier practices of worshipping the sun when it rises and sets. A prayer is made up of a sequence of units called bowings (rak’as). During each of these units, the worshipper stands, bows, kneels, and prostrates while reciting verses from the Qur’an as well as other prayer formulas. With some variations among Muslim sects, at noon, afternoon, and evening prayers, these units are repeated four times, while during the sunset prayer, they are repeated three times and at dawn only twice. The opening chapter of the Qur’an, Al-Fatiha, is repeated in each unit in a prayer sequence. Each prayer concludes with the recitation of the profession of faith followed by the greeting may the peace, mercy and blessings of God be upon you. Whenever Muslims live in substantial numbers throughout the world, the call to prayer, or adhan, is repeated five times a day by a muezzin (crier) form a mosque, the Muslim place of worship. Muslims are encouraged to pray together in mosques, but group prayer is only a religious obligation for the noon prayer on Friday. Women, travelers, sick Muslims, and those attending to the sick are granted license not to attend the Friday congregational prayer, although they may attend if they wish. The Friday noon prayer is led by