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FEATURE:
Prayer of Jabez - Commentary
November 2, 2001    Episode no. 509
Read This Week's July 25, 2008
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Comments on the Prayer of Jabez by Walter Brueggemann, professor of Old Testament theology at Columbia Theological Seminary in Decatur, Georgia:

The widespread notice of the Prayer of Jabez has latched on to a central claim of biblical faith: that prayer honestly addressed to the God of the gospel may evoke God's decisive, transformative intervention in our lives. That key conviction matters enormously. Like every popularization, of course, this widespread notice takes the easy part of faith and overlooks much else:

-- The prayer is prayed by a man situated in generations of believers (genealogy), not an isolated entrepreneur. In the Bible, prayer is practiced characteristically in a community of long-term commitment.

-- "Jabez" is a pun on the word for pain. The prayer is prayed by a man named in pain, with a name that marked him as a social reject. He prays out of his deep need and impotence. He is not on the make, but like the man in Luke 18:13, he comes to prayer empty-handed. Much of the popular use of the Prayer of Jabez seems to be by people who are on the make and who think that this is an easy way to get ahead -- quite the opposite of the man who prayed it.

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-- One who prays believes that all of life is in the hands of God. The prayer is not an opportunistic chance for profit, but the relocation of life in the governance of God. The benefit that God gives to Jabez is not calculated material gain, but the chance for a protected life, a chance Jabez has only because he submits to the generous rule of God.

-- This prayer is not an automatic control button, because the God of the gospel is not an automaton. The response and assurance given by God at the end of 1 Chronicles 4:10 is not "produced" by the prayer; it is the free offer of a generous God who will not be controlled or summoned on call.

-- This prayer is not exceptional. It is a characteristic way in which God's people pray. One wonders where the advocates of the prayer have been, for the Bible is saturated with memories of those who entrust their lives to the God of the gospel and who come to know joy and well-being. The central critique of the popular response to the prayer is that it is treated in a vacuum, apart from a life of glad, obedient trust. Such a reduction fails to understand faith as the matrix of prayer. It regards God simply as a deal maker, an idolatry sure to happen in a commodity-driven society.

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