The question is sometimes asked: If Godβs will and purpose are unalterable, why pray? The answer is simply: Because the divine purpose, which any answer to prayer must represent, includes the prayer itself. It is enough that He βwho worketh all things after the counsel of His own willβ (Eph. 1:11) invites and exhorts His people to βcome boldly unto the throne of graceβ to βlet [their] requests be made known unto Godβ (Heb. 4:16; Phil. 4:6).
But prayer is not merely petition, as many suppose. It is one aspect of active communion with God (meditation on the Word being the other) and includes adoration, thanksgiving and confession, as well as supplication. Hyde, in Godβs Education of Alan, Pages 154,155, says: βPrayer is the communion of two wills, in which the finite comes into connection with the Infinite, and appropriates its purpose and power.β
We have an example of this in the record of our Lordβs prayer in the garden, for, while He is not to be classed with finite men, yet He laid aside His glory, became βa servantβ (Phil. 2:7) and βlearned obedienceβ (Heb. 5:8; Phil. 2:8). In this place of subjection He made definite and earnest requests of His Father, but closed His prayer with the words: βNevertheless, not My will, but Thine, be doneβ (Luke 22:42) with the result that He was βstrengthenedβ for the ordeal He had to face (Luke 22:43).
Thus prayer is not merely a means of βgetting things from Godβ but a God-appointed means of fellowship with Him, and all acceptable prayer will include the supplication β as sincerely desired as the rest: βNevertheless, not My will, but Thine, be done.β source