Does God Answer Prayer?
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Matthew 7:7 NASB
Will be given – Rabbi Shraga Freedman makes an astounding claim in his book Living Kiddush Hashem. “If Hashem were to answer the tefillos of people who do not follow His ordinances, it would impair the reflection of truth that Klal Yisrael was meant to convey to the world.”[1] In other words, if God answered the prayers of those who are notobservant, His answer would reflect badly on His own integrity because it would seem to endorse non-observant sycophants.
Such a claim seems utterly unjustified. We all know, perhaps personally, that God answers the prayers of those who are not Torah observant. In fact, human history is a witness to exactly the opposite of Freedman’s claim. The Christian world is filled with examples of answered prayer by people who clearly did not follow Torah commitments. They ate pork. They worshipped on Sunday. They did not follow the festivals. They often did not circumcise their sons. They rejected Moses’ commandments again and again—and yet God responded. How can a thoughtful man like Rabbi Freedman be so blind to the obvious? Oh, and by the way, on the other hand, how can a Jewish orthodox rabbi read anything about Yeshua and God’s answers to his prayers and not see that Yeshua is an observant Jew? Furthermore, the Bible itself seems to contradict Freedman’s claim. The best example is the book of Jonah. In this account, an entirely pagan city-state responds to God’s verdict by praying for mercy—and God complies, much to Jonah’s disgust. In fact, one might argue that the entire story is an attempt to demonstrate that Freedman’s claim is false. God listens to those who repent, regardless of their non-observant status.
With this in mind, we must ask, “Why would an orthodox rabbi ignore the overwhelming evidence to the contrary?” The answer is paradigmatic. Freedman’s agenda is to exhort his readers to recognize the enormous responsibility and accountability assigned to the Jewish people. If God is to be known as the God of Israel, then every Jew must act in ways that exhibit this critical connection. Torah must shine forth from the lives of Jews before the world can find its way to YHVH. The fact that God is merciful does not set aside this responsibility. In fact, were it not for raḥûm (compassion), no man could stand before God, including observant followers. Freedman is interested in the bigger picture: how are the chosen people expected to act? His answer provides more than a list of rules. It shows us that our behavior is a reflection on God’s character, and as such, it is far more significant than rule-keeping. God’s identity is at stake. The merciful God may chose to answer the prayers of anyone. Clearly, He so chooses. But there is another aspect of answered prayer that demands deeper understanding. To expect God to reply to prayers offered by those who spurn His commandments is offensive. Ultimately prayer is communication between God and His people, and His people are known by living according to His precepts. Then the expectation of an answer applies.
Topical Index: prayer, observance, mercy, Matthew 7:7
[1] Rabbi Shraga Freedman, Living Kiddush Hashem, p. 38
Thank you, Skip for sharing this particular trajectory of the thinking (presumably, of some, but not necessarily all who pursue rabbinic orthodoxy) regarding the need “to recognize the enormous responsibility and accountability assigned to the Jewish people,” and, “If God is to be known as the God of Israel, then every Jew must act in ways that exhibit this critical connection.” I hadn’t recognized that particular aspect of rabbinic considerations as they understand their responsibility and accountability in that role. It helps me to become less presumptive and more unassuming from within my own election/calling and responsibility/accountability as one who would be known to be “a Christian.”
And… I believe it is the one who spurns God who does also spurn His commandments, regardless of one’s theological paradigm.
My thoughts exactly Richard. As in the case of David who received the consequences of him sin with Bathsheba. He prayed passionately for the child hoping for God’s mercy but not expecting it.
This is an interesting case actually. His prayers were later answered after he repented.
English Revised Version
Confess therefore your sins one to another, and pray one for another, that ye may be healed. The supplication of a righteous man availeth much in its working.
Douay-Rheims Bible
Confess therefore your sins one to another: and pray one for another, that you may be saved. For the continual prayer of a just man availeth much.
I would love to see an exegesis of this verse in connection with today’s word. Why would some translate “healed” and others “saved”?
Some years back it was brought to my attention that the phrase “Pray without ceasing” is an idiomatic hebraism for continue in the Temple prayers connecting Acts 2:42 to 1 Thes. :17.
Who showed me this and whether this is true or not I have no idea but at the time it encouraged me to study and practice using the siddur for morning prayers. (a practice I’m seeking and struggling to reinstate in my life at present)
How would you connect some of these dots Skip?