Prayer is communion with God. It is the most personal fact of worship in which we can engage. What is worship? The word is derived from the Anglo-Saxon worth-ship: placing "worth" into something. Effective prayer, therefore, is an act of worth-ship, for it testifies to the value that we place on God. It witnesses to this in various ways.

Firstly, Prayer expresses our faith in the existence of God. It indicates our awareness of Him as a living Personality. Prayer is not acceptable in the absence of such a virile faith. Paul declared: "He that cometh to God must believe that He is" (Heb. 11:6). This is a first-principal of acceptable worship.

But it is possible to use words in prayer that lack power, because they have degenerated into mere platitudes. We need to be careful of using habitual phrases that are empty of real meaning. God must become a reality to us, and we must recognise His presence when we utter prayer, if it is to have any power.

Secondly, a power-packed prayer will be one that stems from our utter dependence upon God. We need Him in all the circumstances of life, and therefore, by prayer, seek to reach out to Him. In contrast to this, Isaiah mentions the practise of some in his day who visited the Lord only "in trouble." He declared: "They poured out a prayer when His chastening was upon them." Such petitions lack power, because they are only a last-minute appeal, a turning to God when every other resource has failed. God will accept even a last-minute turning to Him if the believer is genuine; but in the case of those concerning whom Isaiah wrote, it was not so. Their "prayers" lacked power because they were as mere incantations (see margin); utterances, like magical formulas, muttered in the spirit of doubt or superstition, as a last line of defence. They were not the expressions of a vibrant faith in a living God Who is powerful to save!

Thirdly, true prayer is an act of filial affection to One Who describes Himself as Father and Friend. Like Paul, we "bow our knees unto the Father" from Whom all fatherhood derives its name (Eph. 3:14-15 - 20th Century Translation). We know the tender longing of parents to help their children; and so, with loving confidence, we turn to Him in filial affection, love and respect (Mal. 1:6) to shelter under His protective arms. At the same time, we recognise that His status as a true Father is such that He will not spoil His children, but will guide and chasten them for their benefit (Heb. 12:5-11; 5:8).

How important, therefore, that our minds shall be actively alert in prayer, fully comprehending the significance of the words uttered, and identifying ourselves with them. This requires full concentration upon the expressions of the prayer to the exclusion of all else; a complete awareness that we have come into the very presence of God, a recognition of the solemnity of the occasion.

Prayer thus becomes an effort of concentration. Paul exhorted: "Continue in prayer, and watch in the same with thanksgiving." The words, continue and watch are strange words to use in conjunction with prayer. They would suggest long, verbose utterances with the eyes fixed upon others! In fact, the first word signifies to be strong towards, and the second word signifies to keep awake. To be strong towards, suggests effort, whilst a state of wakefulness in prayer requires concentration of the mind. We must not allow the mind to wander in public or private prayers, or to figuratively fall asleep. We must remain awake, or alert, by concentration upon the words spoken. Yet how frequently the mind wanders during a public prayer, so that the Amen at its conclusion awakens one to a sense of responsibility to worship? Paul knew of human weakness, and exhorted accordingly. He urged a concentration of the mind upon the matters in hand: "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints" (Eph. 6:18).