The teaching tackles a subject that for many is both sensitive and somewhat taboo: What do you do when you feel that your prayers are not being heard, or when it feels as though your prayers are being blocked, even though you believe in God and pray as best you can? It puts into words the frustration that so many people know: “I have prayed and prayed, but nothing happens; God does not answer; I experience nothing.” The book begins by describing a period when faith was present, the church was present, and the children’s Christian upbringing was in place, yet life with God felt like a barren desert, devoid of words, images or experiences of God’s presence. “Teacher’s name here” recounts how his prayer life at that time was mostly about things God should do for him, answers he should receive, solutions he longed for – with himself at the centre and God on the periphery – until the Holy Spirit began to turn it all around, so that God was at the centre and he himself on the periphery.

It is emphasised that the Bible speaks far more specifically about blocked prayers than many may realise. One of the first passages mentioned is the experience of reading that a man who does not treat his wife properly has his prayers hindered. This is an eye-opener, showing that it is not just a theoretical verse, but a very practical example of how relationships and one’s attitude of heart actually affect one’s prayer life. It is pointed out that this, of course, also applies the other way round – if a wife does not treat her husband properly, this too has consequences. From this, a bigger picture emerges: there are in fact a number of clear biblical principles that can either open the way for answered prayer or block it, so that God literally ‘turns a deaf ear’. It is not that God does not care, but that He stands by His own word and cannot bless a life that deliberately goes against Him.

The first fundamental principle that is set out is that sin and rebellion against God separate us and block the answering of prayer. A passage is read from the Book of Isaiah: “The Lord’s arm is not too short to save, nor his ears too deaf to hear. No, it is your sins that separate you from your God; your transgressions hide His face from you, so that He cannot hear” (Isa 59:1–2). Here it is made quite clear that the problem is not that God cannot, or that He has turned a deaf ear; it is sin that acts as a barrier. It is explained that this is not about falling into sin and repenting, but about conscious, persistent sin from which one refuses to turn away. As long as one insists on going down that path, God will not simply confirm it by answering all manner of other requests; first and foremost, a call to repentance is made.

Next, the text speaks of motives. Psalm 66 states: “If I had cherished wickedness in my heart, the Lord would not have listened to me. But God did listen; he heeded my prayer” (Ps 66:18–19). The point is that one may well pray for something that looks fine in itself, but where the underlying motive is flawed: to be seen, to be proved right, to take revenge or to secure one’s own position. God sees right through hidden motives, so there is no point in pretending to Him. We are called to be honest in prayer: to present things as they are, and sometimes even to speak aloud what we are ashamed to think, because that in itself can become a revelation – one hears what actually dwells in the heart and can begin to let God purify it.

Another important theme is that of closing one’s ears to God’s word. A passage is quoted from the Book of Proverbs, which states that when someone turns a deaf ear to instruction, even his prayer is an abomination to God. It is explained as follows: if you know what God says but consciously choose to ignore it – “I know it says that, but it doesn’t really apply to me” – then that is turning a deaf ear. When one then finds oneself in a crisis and cries out to God, it says that the prayer arouses abhorrence, not because God does not love that person, but because the heart still refuses to bow. It is also used as a warning to cultural Christians, who may have heard the words of the Bible many times but do not wish to obey, and only want to use God as “life insurance” when all is on fire. It is mentioned that God can still meet such a person in His grace, but that this is not something upon which one can base one’s theology as a normal way of life.

It also points to injustice and neglect of the poor and weak as a barrier to prayers. The Book of Isaiah speaks of a people who cover the Lord’s altar with tears, but whom God will not hear because their hands are full of blood and they have neglected what He actually asked of them. Proverbs speaks of those who turn a deaf ear to the cry of the poor, and who themselves will come to cry out without receiving an answer. It is made clear that this does not mean one should uncritically pour money into every situation where there is abuse, but that one cannot simply turn one’s back on need and at the same time expect a full heavenly response. Examples are given of refraining from financially supporting an addict’s addiction, but instead helping with food, conversation and practical love, and making it clear that the help comes from the heavenly Father.

Forgiveness and reconciliation also feature prominently in the teaching. The words of Jesus are quoted, stating that if we do not forgive, our Father in Heaven will not forgive our transgressions either (Mark 11:26). This is linked to the parable in Matthew 18 about the servant who had a huge debt forgiven but refused to forgive a much smaller debt himself and was therefore handed over to the torturers, “so will my heavenly Father do to every one of you who does not forgive his brother from his heart” (Matt 18:35). There is honest talk about how hard it can be to forgive people who have truly hurt us, but the perspective is turned on its head: if one understood the depth of what God has forgiven, one would never hold on to bitterness; so there is something one has not grasped. Not that it feels easy, but that it is necessary so as not to shut the door on God’s forgiveness and thus on fellowship and the life of prayer.

A closely related area is reconciliation. Jesus says that if you bring your gift to the altar and then remember that your brother has something against you, you must first be reconciled with him before you bring the gift (Matt 5:23–26). The teaching dispels the notion that it is always the other person who must make the first move; if you know there is an issue, you are encouraged to take the initiative, reach out, invite them for a chat and seek peace, as far as you are able. Personal examples are given of inviting people who had a grudge against you for a cup of coffee to talk things through. Some said yes, others said no, and it is emphasised that you cannot force anyone, but that you can ensure your own side is clean – and that has everything to do with boldness before God.

Marriage and relationships are revisited with powerful words from both Malachi and 1 Peter. In Malachi, God describes how He no longer looks upon the sacrifice or accepts gifts, because the man has been unfaithful to the wife of his youth. This is linked to the exhortation in 1 Peter 3:7: “In the same way, you husbands must live with your wives in an understanding way, showing honour to the woman as the weaker partner, since you are also co-heirs of the grace of life, so that your prayers may not be hindered”. The emphasis is not on “weaker” as being of lesser worth, but as something to be cherished and honoured. The point is clear: if a man or woman lives deliberately unfaithfully, harshly or contemptuously in their marriage, it will act as a barrier to their prayer life until they repent and make amends.

Another major theme is hypocrisy, pride and empty words in prayer. Jesus’ words about not praying to be seen by people, but to go into one’s chamber and pray to one’s Father, who sees in secret, are read, together with the warning not to let one’s mouth run on like the pagans, who think they are heard because of their many words (Matt 6:5–8). It is explained that God is not impressed by long, beautifully worded prayers or repeated phrases without heart behind them. A key Greek word for ‘empty words’ is explained as a ‘mechanical stream of words’ or ‘repeated drivel without heartfelt commitment’. This is used to encourage those who feel they cannot find the right words: God knows what we need before we pray – what matters is honesty, gratitude and heartfelt commitment, not rhetorical perfection.

Faith versus doubt and a doubting mind are also mentioned as a possible obstacle. Jesus’ words about telling the mountain to cast itself into the sea, without doubting in one’s heart, are read alongside the Epistle of James, which states that the one who doubts is like a wave tossed to and fro, and that a wavering mind should not expect to receive anything from the Lord (James 1:5–8). Personal stories are told of acting on something that resembled religious enthusiasm more than true faith – for example, commanding a mobile phone to work, without actually being in faith, but rather in a mixture of pressure and a desire to prove something. When nothing happened, it was a humbling experience, but also a lesson in the difference between saying the right words and acting on a deep inner certainty. Nevertheless, it is emphasised that God is gracious in the midst of our learning process and can use even our failed attempts to open doors.

Finally, it all comes together in a focus on conscience, obedience and boldness. A passage from 1 John is quoted: “Dear friends, if our hearts do not condemn us, we have confidence before God, and whatever we ask we receive from him, because we keep his commands and do what pleases him” (1 John 3:21–22). This does not mean that we must be perfect, but that we live a life in the light, where we do not cover up deliberate sin, but confess, make amends and seek to do what pleases God. It is pointed out that the prayer of a righteous person is powerful, and that righteousness in practice is about living in repentance, faith, obedience and love for others. When the heart is pure, relationships are taken seriously, and one lives by grace and in trust, the way is opened to a powerful prayer life, where one can pray with boldness, stand against the devil’s lies that God will not hear, and experience that the Father in Heaven both listens and acts.

Quote from the teaching: God’s silence is not a sign that He does not care; it is often an invitation to deal with sin, motives and relationships, so that your prayer can once again go straight to His heart.

Relevant keywords: prayers being blocked – answered prayer – sin and prayer – Isaiah 59 – Proverbs 28 – marriage and prayer – forgiveness and reconciliation – doubt and faith – hypocrisy in prayer – conscience and boldness – the prayer of the righteous – God’s silence – motives of the heart – daily prayer – Christian prayer life