The Bible says that Jehovah God is the “Hearer of prayer.” It is hardly surprising, then, that servants of God in ancient times, such as the Israelites, prayed only to Jehovah God, the Almighty.—Psalm 5:1, 2; 65:2.
However, prior to the coming of the Messiah, his death, resurrection and exaltation there really was no one else in the heavens for a faithful Jew to pray to. So this statement is not sufficient enough on its own as an argument that it would be wrong to pray to the one whom God has granted all authority in heaven and on earth. (Matt. 28:18; Phil. 2:9-11)
When Jesus came to earth, prayers were still directed to Jehovah. When on earth Jesus himself prayed frequently to his heavenly Father, and he taught others to do likewise.
“You, however, when you pray, go into your private room and, after shutting your door, pray to your Father who is in secret; then your Father who looks on in secret will repay you.” (Matthew 6:6)
“YOU must pray, then, this way: “Our Father in the heavens, let your name be sanctified.” (Matthew 6:9)
“And going a little way forward, he fell upon his face, praying and saying: “My Father, if it is possible, let this cup pass away from me. Yet, not as I will, but as you will.” (Matthew 26:39)
“Again, for the second time, he went off and prayed, saying: “My Father, if it is not possible for this to pass away except I drink it, let your will take place.” (Matthew 26:42)
After Jesus death the apostles continued to pray to God. (Acts 1:24; 2 Cor. 13:7; Phil. 4:6)
For example note this account in Acts chapter 4:
“After being released they went to their own people and reported what things the chief priests and the older men had said to them. 24 Upon hearing this they with one accord raised their voices to God and said: “Sovereign Lord, you are the One who made the heaven and the earth and the sea and all the things in them, 25 and who through holy spirit said by the mouth of our forefather David, your servant, ‘Why did nations become tumultuous and peoples meditate upon empty things? 26 The kings of the earth took their stand and the rulers massed together as one against Jehovah and against his anointed one.’ 27 Even so, both Herod and Pontius Pilate with [men of] nations and with peoples of Israel were in actuality gathered together in this city against your holy servant Jesus, whom you anointed, 28 in order to do what things your hand and counsel had foreordained to occur. 29 And now, Jehovah, give attention to their threats, and grant your slaves to keep speaking your word with all boldness, 30 while you stretch out your hand for healing and while signs and portents occur through the name of your holy servant Jesus.” 31 And when they had made supplication, the place in which they were gathered together was shaken; and they were one and all filled with the holy spirit and were speaking the word of God with boldness.” (Acts 4:23-31)
It is of note that the disciples here prayed to the Sovereign Lord. Only the Father is described in the Bible as Sovereign. We note also that Jesus is described as his holy servant. Their prayer was directed not to the servant but to the Sovereign Lord and it was answered by Him.
So, it appears that the early Christians continued to pray to God as Jesus did.
But what about instances of Christians calling upon Jesus name?
Does Calling Upon Jesus Name Mean Praying to Him?
What does the expression “to call upon” mean?
Thayer’s Greek English Lexicon states:
1941 επικαλεω
4. to call upon, to invoke; Mic. to call upon for one’s self, in one’s behalf: any one as a helper, Acts vii. 59, where supply τον κυριον Ιησουν ;…
5. Hebraistically an expression finding its explanation in the fact that prayers addressed to God ordinarily began with an invocation of the divine name: Ps.iii.2 (3); vi.2; vii.2 (3), etc. επικαλουμαι το ονομα του κυριου I call upon (on my behalf) the name of the Lord, ie. to invoke, adore, worship, the Lord, i.e. Christ: Acts ii. 21 (fr. Joel ii. 32 (iii.5)) ; ix. 14,21; xxii. 16; Ro.x.13 sq.; 1 Co. i.2; ton κυριον, Ro.x.12; 2 Tim.ii.22…
Thus Thayer believes that to call upon the Lord Christ means to pray to him just the same as it originally did for Jews to call upon, pray to Jehovah. Let us examine the examples he offers:
“And it must occur that everyone who calls on the name of Jehovah will get away safe; for in Mount Zion and in Jerusalem there will prove to be the escaped ones, just as Jehovah has said, and in among the survivors, whom Jehovah is calling.”” (Joel 2:32)
“And everyone who calls on the name of Jehovah (Greek κυριος) will be saved.”’” (Acts 2:21)
“And here he has authority from the chief priests to put in bonds all those calling upon your (Jesus) name.”” (Acts 9:14)
“But all those hearing him gave way to astonishment and would say: “Is this not the man that ravaged those in Jerusalem who call upon this (Jesus) name, and that had come here for this very purpose, that he might lead them bound to the chief priests”” (Acts 9:21)
“And now why are you delaying Rise, get baptized and wash your sins away by your calling upon his (Jesus) name.’” (Acts 22:16)
“For “everyone who calls on the name of Jehovah (Greek κυριος) will be saved.”” (Romans 10:13)
“to the congregation of God that is in Corinth, to YOU who have been sanctified in union with Christ Jesus, called to be holy ones, together with all who everywhere are calling upon the name of our Lord, Jesus Christ, their Lord and ours:” (1 Corinthians 1:2)
“For there is no distinction between Jew and Greek, for there is the same Lord over all, who is rich to all those calling upon him (Jesus).” (Romans 10:12)
“So, flee from the desires incidental to youth, but pursue righteousness, faith, love, peace, along with those who call upon the Lord (Greek κυριος) out of a clean heart.” (2 Timothy 2:22)
Of course, it is possible that their calling upon Jesus name doesn’t necessarily mean that they addressed their prayers directly to him. It could simply mean that their prayers were addressed to the Father in Jesus name as he himself instructed.
“Jesus said to him: “I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6)
“Also, whatever it is that YOU ask in my name, I will do this, in order that the Father may be glorified in connection with the Son. 14 If YOU ask anything in my name, I will do it.” (John 14:13-14)
“YOU did not choose me, but I chose YOU, and I appointed YOU to go on and keep bearing fruit and that YOUR fruit should remain; in order that no matter what YOU ask the Father in my name he might give it to YOU.” (John 15:16)
“And in that day YOU will ask me no question at all. Most truly I say to YOU, If YOU ask the Father for anything he will give it to YOU in my name.” (John 16:23)
“in the name of our Lord Jesus Christ giving thanks always for all things to our God and Father.” (Ephesians 5:20)
“And whatever it is that YOU do in word or in work, do everything in the name of the Lord Jesus, thanking God the Father through him.” (Colossians 3:17)
However, there are two examples of petitions being directed to Jesus.
One example is how Paul dealt with his thorn in the flesh.
Three times I begged the Lord about this, that it would depart from me. But he said to me: “My undeserved kindness is sufficient for you, for my power is being made perfect in weakness.” Most gladly, then, I will boast about my weaknesses, in order that the power of the Christ may remain over me like a tent. (2 Corinthians 12:8, 9)
The context appears to indicate that the one whose power was being made perfect in Paul’s weakness was the power of the Christ.
Another outstanding example can be found in the account of the stoning of Stephen.
As they were stoning Stephen, he made this appeal: “Lord Jesus, receive my spirit.” (Acts 7:59)
Stephen’s plea is remarkably similar to Jesus final words when being crucified:
And Jesus called out with a loud voice and said: “Father, into your hands I entrust my spirit.” After he said this, he expired. (Luke 23:46)
It’s hard to imagine Jesus final words to be anything other than prayer. Hence what would cause us to conclude that Stephen’s words to Jesus were not prayer to him?
The Greek word rendered “appeal” in Acts 7:59 is επικαλεω (epikaleo). While this word can refer to things other than prayer it can also mean prayer as the footnote to this verse in the New World Translation shows.
In the Septuagint επικαλεω occurs at Psalm 4:1:
When I call, answer me, O my righteous God. Make a way of escape for me in my distress. Show me favor and hear my prayer. (Psalm 4:1)
Here when the Psalmist called out to God it is clear that it is in prayer that he did so. The fact that in the Septuagint επικαλεω is used to translate a Hebrew word which means to call on in prayer is indeed significant when taking into consideration that this is the very same word used in describing those calling upon the name of the Lord (Jesus) in the New Testament.
Regarding this the Theological Dictionary of the New Testament states:
“In some verses the object of επιαλεισθαι is God the Father (Ac. 2:21; 1 Pt. 1:17; and 2 C. 1:23 is almost a prayer) ; but in other verses it is God the Son (Ac. 7:59; 9:14,21; 22:16; R. 10:12-14; 1 C. 1:2; 2 Tm 2:22)” (TDNT vol. III pg. 500)
I don’t believe this to be an indication that Jesus is Almighty God. The apostle Paul said that Christians recognized only one God, the Father. (1 Cor. 8:6) However, he has been placed in position by God as our mediator. (1 Tim. 2:5) One who is able to come to our aid.
Since he himself has suffered when being put to the test, he is able to come to the aid of those who are being put to the test. (Hebrews 2:18)
It’s difficult to reconcile that it could be inappropriate for us to call upon someone that has been placed in position of coming to our aid. The difference between praying and speaking therefore appears to be rather a matter of semantics and understanding of the intent of the petitioner. One can pray to Jesus without the intention of worshiping him as God Almighty much the same as one bowing down or doing obeisance in recognition of him as Lord and Master.
For this very reason, God exalted him to a superior position and kindly gave him the name that is above every other name, so that in the name of Jesus every knee should bend—of those in heaven and those on earth and those under the ground— and every tongue should openly acknowledge that Jesus Christ is Lord to the glory of God the Father. (Philippians 2:9-11)
This subject was addressed in another article of the same title written two years ago which contains some additional information.