Every promise of Scripture is a writing of God, which may be pleaded before Him with this reasonable request: "Do as Thou hast said." The Creator will not cheat His creature who depends upon His truth; and, far more, the Heavenly Father will not break His word to His own child. "Remember the word unto Thy servant, on which Thou hast caused me to hope," is most prevalent pleading. It is a double argument: It is Thy Word, wilt Thou not keep it? Why hast Thou spoken of it if Thou wilt not make it good? Thou hast caused me to hope in it; wilt Thou disappoint the hope which Thou hast Thyself begotten in me? -- C. H. SPURGEON
THE great promises find their fulfillment along the lines of prayer. They inspire prayer, and through prayer the promises flow out to their full realization and bear their ripest fruit.
The magnificent and sanctifying promise in Ezekiel, thirty-sixth chapter, a promise finding its full, ripe, and richest fruit in the New Testament, is an illustration of how the promise waits on prayer:
"Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols will I cleanse you.
"A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
"And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them.
"And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God."
And concerning this promise, and this work, God definitely says:
"I will yet for this be inquired of by the house of Israel, to do it for them."
The more truly men have prayed for these rich things, the more fully have they entered into this exceeding great and precious promise, for in its initial, and final results as well as in all of its processes, realized, it is entirely dependent on prayer.
"Give me a new, a perfect heart,
From doubt, and fear, and sorrow free;
The mind which was in Christ impart,
And let my spirit cleave to thee.
"O take this heart of stone away!
Thy sway it doth not, cannot own;
In me no longer let it stay;
O take away this heart of stone!"
No new heart ever throbbed with its pulsations of Divine life in one whose lips have never sought in prayer with contrite spirit, that precious boon of a perfect heart of love and cleanness. God never has put His Spirit into the realm of a human heart which had never invoked by ardent praying the coming and indwelling of the Holy Spirit. A prayerless spirit has no affinity for a clean heart. Prayer and a pure heart go hand in hand. Purity of heart follows praying, while prayer is the natural, spontaneous outflowing of a heart made clean by the blood of Jesus Christ.
In this connection let it be noted that God's promises are always personal and specific. They are not general, indefinite, vague. They do not have to do with multitudes and classes of people in a mass, but are directed to individuals. They deal with persons. Each believer can claim the promise as his own. God deals with each one personally. So that every saint can put the promises to the test. "Prove me now herewith, saith the Lord." No need of generalizing, nor of being lost in vagueness. The praying saint has the right to put his hand upon the promise and claim it as his own, one made especially to him, and one intended to embrace all his needs, present and future.
"Though troubles assail,
And dangers affright,
Though friends should all fail,
And foes all unite,
Yet one thing secures us,
The promise assures us,
The Lord will provide."
Jeremiah once said, speaking of the captivity of Israel and of its ending, speaking for Almighty God: "After seventy years be accomplished at Babylon, I will visit you, and will perform my good word toward you, in causing you to return to this place."
But this strong and definite promise of God was accompanied by these words, coupling the promise with prayer: "Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all your heart." This seems to indicate very clearly that the promise was dependent for its fulfillment on prayer.
In Daniel we have this record, "I, Daniel, understood by books the number of the years whereof the word of the Lord came to Jeremiah, the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God to seek by prayer and supplications with fastings and sackcloth and ashes."
So Daniel, as the time of the captivity was expiring, set himself in mighty prayer in order that the promise should be fulfilled and the captivity be brought to an end. It was God's promise by Jeremiah and Daniel's praying which broke the chains of Babylonish captivity, set Israel free and brought God's ancient people back to their native land. The promise and prayer went together to carry out God's purpose and to execute His plans.
God had promised through His prophets that the coming Messiah should have a forerunner. How many homes and wombs in Israel had longed for the coming to them of this great honour! Perchance Zacharias and Elizabeth were the only ones who were trying to realize by prayer this great dignity and blessing. At least we do know that the angel said to Zacharias, as he announced to him the coming of this great personage, "Thy prayer is heard." It was then that the word of the Lord as spoken by the prophets and the prayer of the old priest and his wife brought John the Baptist into the withered womb, and into the childless home of Zacharias and Elizabeth.
The promise given to Paul, engraven on his apostolic commission, as related by him after his arrest in Jerusalem, when he was making his defense before King Agrippa, was on this wise: "Delivering thee from the people and from the Gentiles, unto whom I now send thee.'' How did Paul make this promise efficient? How did he make the promise real? Here is the answer. In trouble by men, Jew and Gentile, pressed by them sorely, he writes to his brethren at Rome, with a pressing request for prayer:
"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me;
"That I may be delivered from them that do not believe in Judea."
Their prayers, united with his prayer, were to secure his deliverance and secure his safety, and were also to make the apostolic promise vital and cause it to be fully realized.
All is to be sanctified and realized by the Word of God and prayer. God's deep and wide river of promise will turn into the deadly miasma or be lost in the morass, if we do not utilize these promises by prayer, and receive their full and life-giving waters into our hearts.
The promise of the Holy Spirit to the disciples was in a very marked way the "Promise of the Father," but it was only realized after many days of continued and importunate praying. The promise was clear and definite that the disciples should be endued with power from on high, but as a condition of receiving that power of the Holy Spirit, they were instructed to "tarry in the city of Jerusalem till ye be endued with power from on high." The fulfillment of the promise depended upon the "tarrying." The promise of this "enduement of power" was made sure by prayer. Prayer sealed it to glorious results. So we find it written, "These continued with one accord, in prayer and supplication, with the women." And it is significant that it was while they were praying, resting their expectations on the surety of the promise, that the Holy Spirit fell upon them and they were all "filled with the Holy Ghost." The promise and the prayer went hand in hand.
After Jesus Christ made this large and definite promise to His disciples, He ascended on high, and was seated at His Father's right hand of exaltation and power. Yet the promise given by Him of sending the Holy Spirit was not fulfilled by His enthronement merely, nor by the promise only, nor by the fact that the Prophet Joel had foretold with transported raptures of the bright day of the Spirit's coming. Neither was it that the Spirit's coming was the only hope of God's cause in this world. All these all-powerful and all-engaging reasons were not the immediate operative cause of the coming of the Holy Spirit. The solution is found in the attitude of the disciples. The answer is found in the fact that the disciples, with the women, spent several days in that upper room, in earnest, specific, continued prayer. It was prayer that brought to pass the famous day of Pentecost.
And as it was then, so it can be now. Prayer can bring a Pentecost in this day if there be the same kind of praying, for the promise has not exhausted its power and vitality. The "promise of the Father" still holds good for the present-day disciples.
Prayer, mighty prayer, united, continued, earnest prayer, for nearly two weeks, brought the Holy Spirit to the Church and to the world in Pentecostal glory and power. And mighty continued and united prayer will do the same now.
"Lord God, the Holy Ghost,
In this accepted hour;
As on the day of Pentecost,
Descend in all Thy power.
"We meet with one accord,
In our appointed place,
And wait the promise of our Lord,
The Spirit of all grace."
Nor must it be passed by that the promises of God to sinners of every kind and degree are equally sure and steadfast, and are made real and true by the earnest cries of all true penitents. It is just as true with the Divine promises made to the unsaved when they repent and seek God, that they are realized in answer to the prayers of broken-hearted sinners, as it is true that the promises to believers are realized in answer to their prayers. The promise of pardon and peace was the basis of the prayers of Saul of Tarsus during those days of darkness and distress in the house of Judas, when the Lord told Ananias in order to allay his fears, "Behold he prayeth."
The promise of mercy and an abundant pardon is tied up with seeking God and caring upon Him by Isaiah:
"Seek ye the Lord while he may be found, and call ye upon him while he is near.
"Let the wicked forsake his way and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy, and to our God, for he will abundantly pardon."
The praying sinner receives mercy because his prayer is grounded on the promise of pardon made by Him whose right it is to pardon guilty sinners. The penitent seeker after God obtains mercy because there is a definite promise of mercy to all who seek the Lord in repentance and faith. Prayer always brings forgiveness to the seeking soul. The abundant pardon is dependent upon the promise made real by the promise of God to the sinner.
While salvation is promised to him who believes, the believing sinner is always a praying sinner. God has no promise of pardon for a prayerless sinner just as He has no promise for the prayerless professor of religion. "Behold he prayeth" is not only the unfailing sign of sincerity and the evidence that the sinner is proceeding in the right way to find God, but it is the unfailing prophecy of an abundant pardon. Get the sinner to praying according to the Divine promise, and he then is near the kingdom of God. The very best sign of the returning prodigal is that he confesses his sins and begins to ask for the lowliest place in his father's house.
It is the Divine promise of mercy, of forgiveness and of adoption which gives the poor sinner hope. This encourages him to pray. This moves him in distress to cry out, "Jesus, thou Son of David, have mercy upon me."
"Thy promise is my only plea,
With this I venture nigh;
Thou call'st the burdened soul to Thee,
And such, O Lord, am I."
How large are the promises made to the saint! How great the promises given to poor, hungry-hearted, lost sinners, ruined by the fall! And prayer has arms sufficient to encompass them all, and prove them. How great the encouragement to all souls, these promises of God! How firm the ground on which to rest our faith! How stimulating to prayer! What firm ground on which to base our pleas in praying!
The Lord hath promised good to me,
His word my hope secures;
He will my shield and portion be
As long as life endures."
You need not utterly despair even of those who for the present "turn again and rend you." For if all your arguments and persuasives fail, there is yet another remedy left, and one that is frequently found effectual, when no other method avails. This is prayer. Therefore, whatsoever you desire or want, either for others or for your own soul, "Ask, and it shall be given you." -- JOHN WESLEY
WITHOUT the promise prayer is eccentric and baseless. Without prayer, the promise is dim, voiceless, shadowy, and impersonal. The promise makes prayer dauntless and irresistible. The Apostle Peter declares that God has given to us "exceeding great and precious promises." "Precious" and "exceeding great" promises they are, and for this very cause we are to "add to our faith," and supply virtue. It is the addition which makes the promises current and beneficial to us. It is prayer which makes the promises weighty, precious and practical. The Apostle Paul did not hesitate to declare that God's grace so richly promised was made operative and efficient by prayer. "Ye also helping together by prayer for us."
The promises of God are "exceeding great and precious," words which clearly indicate their great value and their broad reach, as grounds upon which to base our expectations in praying. Howsoever exceeding great and precious they are, their realization, the possibility and condition of that realization, are based on prayer. How glorious are these promises to the believing saints and to the whole Church! How the brightness and bloom, the fruitage and cloudless midday glory of the future beam on us through the promises of God! Yet these promises never brought hope to bloom or fruit to a prayerless heart. Neither could these promises, were they a thousandfold increased in number and preciousness, bring millennium glory to a prayerless Church. Prayer makes the promise rich, fruitful and a conscious reality.
Prayer as a spiritual energy, and illustrated in its enlarged and mighty working, makes way for and brings into practical realization the promises of God.
God's promises cover all things which pertain to life and godliness, which relate to body and soul, which have to do with time and eternity. These promises bless the present and stretch out in their benefactions to the illimitable and eternal future. Prayer holds these promises in keeping and in fruition. Promises are God's golden fruit to be plucked by the hand of prayer. Promises are God's incorruptible seed, to be sown and tilled by prayer.
Prayer and the promises are interdependent. The promise inspires and energizes prayer, but prayer locates the promise, and gives it realization and location. The promise is like the blessed rain falling in full showers, but prayer, like the pipes, which transmit, preserve and direct the rain, localizes and precipitates these promises, until they become local and personal, and bless, refresh and fertilize. Prayer takes hold of the promise and conducts it to its marvellous ends, removes the obstacles, and makes a highway for the promise to its glorious fulfillment.
While God's promises are "exceeding great and precious," they are specific, clear and personal. How pointed and plain God's promise to Abraham:
"And the angel of the Lord called unto Abraham out of heaven the second time,
"And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son;
"That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;
"And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice."
But Rebekah through whom the promise is to flow is childless. Her barren womb forms an invincible obstacle to the fulfillment of God's promise. But in the course of time children are born to her.
Isaac becomes a man of prayer through whom the promise is to be realized, and so we read:
"And Isaac entreated the Lord for his wife, because she was barren, and the Lord was entreated for him, and Rebekah his wife conceived."
Isaac's praying opened the way for the fulfilment of God's promise, and carried it on to its marvellous fulfillment, and made the promise effectual in bringing forth marvellous results.
God spoke to Jacob and made definite promises to him:
"Return unto the land of thy fathers, and to thy kindred, and I will be with thee."
Jacob promptly moves out on the promise, but Esau confronts him with his awakened vengeance and his murderous intention, more dreadful because of the long years, unappeased and waiting. Jacob throws himself directly on God's promise by a night of prayer, first in quietude and calmness, and then when the stillness, the loneliness and the darkness of the night are upon him, he makes the all-night wrestling prayer.
"With thee I mean all night to stay,
And wrestle till the break of day."
God's being is involved, His promise is at stake, and much is involved in the issue. Esau's temper, his conduct and his character are involved. It is a notable occasion. Much depends upon it. Jacob pursues his case and presses his plea with great struggles and hard wrestling. It is the highest form of importunity. But the victory is gained at last. His name and nature are changed and he becomes a new and different man. Jacob himself is saved first of all. He is blessed in his life and soul. But more still is accomplished. Esau undergoes a radical change of mind. He who came forth with hate and revenge in his heart against his own brother, seeking Jacob's destruction, is strangely and wonderfully affected, and he is changed and his whole attitude toward his brother becomes radically different. And when the two brothers meet, love takes the place of fear and hate, and they vie with each other in showing true brotherly affection.
The promise of God is fulfilled. But it took that all night of importunate praying to do the deed. It took that fearful night of wrestling on Jacob's part to make the promise sure and cause it to bear fruit. Prayer wrought the marvellous deed. So prayer of the same kind will produce like results in this day. It was God's promise and Jacob's praying which crowned and crowded the results so wondrously.
"Go show thyself to Ahab and I will send rain on the earth," was God's command and promise to His servant Elijah after the sore famine had cursed the land. Many glorious results marked that day of heroic faith and dauntless courage on Elijah's part. The sublime issue with Israel had been successful, the fire had fallen, Israel had been reclaimed, the prophets of Baal had been killed, but there was no rain. The one thing, the only thing, which God had promised, had not been given. The day was declining, and the awestruck crowds were faint, and yet held by an invisible hand.
Elijah turns from Israel to God and from Baal to the one source of help for a final issue and a final victory. But seven times is the restless eagerness of the prophet stayed. Not till the seventh repeated time is his vigilance rewarded and the promise pressed to its final fulfillment. Elijah's fiery, relentless praying bore to its triumphant results the promise of God, and rain descended in full showers.
"Thy promise, Lord, is ever sure,
And they that in Thy house would dwell
That happy station to secure,
Must still in holiness excel."
Our prayers are too little and feeble to execute the purposes or to claim the promises of God with appropriating power. Marvellous purposes need marvellous praying to execute them. Miracle-making promises need miracle-making praying to realize them. Only Divine praying can operate Divine promises or carry out Divine purposes. How great, how sublime, and how exalted are the promises God makes to His people! How eternal are the purposes of God! Why are we so impoverished in experience and so low in life when God's promises are so "exceeding great and precious"? Why do the eternal purposes of God move so tardily? Why are they so poorly executed? Our failure to appropriate the Divine promises and rest our faith on them, and to pray believingly is the solution. "We have not because we ask not." "We ask and receive not because we ask amiss."
Prayer is based on the purpose and promise of God. Prayer is submission to God. Prayer has no sigh of disloyalty against God's will. It may cry out against the bitterness and the dread weight of an hour of unutterable anguish: "If it be possible, let this cup pass from me." But it is surcharged with the sweetest and promptest submission. "Yet not my will, but thine be done."
But prayer in its usual uniform and deep current is conscious conformity to God's will, based upon the direct promise of God's Word, and under the illumination and application of the Holy Spirit. Nothing is surer than that the Word of God is the sure foundation of prayer. We pray just as we believe God's Word. Prayer is based directly and specifically upon God's revealed promises in Christ Jesus. It has no other ground upon which to base its plea. All else is shadowy, sandy, fickle. Not our feelings, not our merits, not our works, but God's promise is the basis of faith and the solid ground of prayer.
"Now I have found the ground wherein
Sure my soul's anchor may remain;
The wounds of Jesus -- for my sin,
Before the world's foundation slain."
The converse of this proposition is also true. God's promises are dependent and conditioned upon prayer to appropriate them and make them a conscious realization. The promises are inwrought in us, appropriated by us, and held in the arms of faith by prayer. Let it be noted that prayer gives the promises their efficiency, localizes and appropriates them, and utilizes them. Prayer puts the promises to practical and present uses. Prayer puts the promises as the seed in the fructifying soil. Promises, like the rain, are general. Prayer embodies, precipitates, and locates them for personal use. Prayer goes by faith into the great fruit orchard of God's exceeding great and precious promises, and with hand and heart picks the ripest and richest fruit. The promises, like electricity, may sparkle and dazzle and yet be impotent for good till these dynamic, life-giving currents are chained by prayer, and are made the mighty forces which move and bless.
"Prayer should be the breath of our breathing, the thought of our thinking, the soul of our feeling, and the life of our living, the sound of our hearing, the growth of our growing." Prayer in its magnitude is length without end, width without bounds, height without top, and depth without bottom. Illimitable in its breadth, exhaustless in height, fathomless in depths and infinite in extension. -- HOMER W. HODGE
THE ministry of prayer has been the peculiar distinction of all of God's saints. This has been the secret of their power. The energy and the soul of their work has been the closet. The need of help outside of man being so great, man's natural inability to always judge kindly, justly, and truly, and to act the Golden Rule, so prayer is enjoined by Christ to enable man to act in all these things according to the Divine will. By prayer, the ability is secured to feel the law of love, to speak according to the law of love, and to do everything in harmony with the law of love.
God can help us. God is a Father. We need God's good things to help us to "do justly, to love mercy, and to walk humbly before God." We need Divine aid to act brotherly, wisely, and nobly, and to judge truly, and charitably. God's help to do all these things in God's way is secured by prayer. "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you."
In the marvellous output of Christian graces and duties, the result of giving ourselves wholly to God, recorded in the twelfth chapter of Romans, we have the words, "Continuing instant in prayer," preceded by "rejoicing in hope, patient in tribulation," followed by, "Distributing to the necessity of the saints, given to hospitality." Paul thus writes as if these rich and rare graces and unselfish duties, so sweet, bright, generous, and unselfish, had for their center and source the ability to pray.
This is the same word which is used of the prayer of the disciples which ushered in Pentecost with all of its rich and glorious blessings of the Holy Spirit. In Colossians, Paul presses the word into the service of prayer again, "Continue in prayer, and watch in the same with thanksgiving." The word in its background and root means strong, the ability to stay, and persevere steadfast, to hold fast and firm, to give constant attention to.
In Acts, chapter six, it is translated, "Give ourselves continually to prayer." There is in it constancy, courage, unfainting perseverance. It means giving such marked attention to, and such deep concern to a thing, as will make it conspicuous and controlling.
This is an advance in demand on "continue." Prayer is to be incessant, without intermission, assiduously, no check in desire, in spirit or in act, the spirit and the life always in the attitude of prayer. The knees may not always be bended, the lips may not always be vocal with words of prayer, but the spirit is always in the act and intercourse of prayer.
There ought to be no adjustment of life or spirit for closet hours. The closet spirit should sweetly rule and adjust all times and occasions. Our activities and work should be performed in the same spirit which makes our devotion and which makes our closet time sacred. "Without intermission, incessantly, assiduously," describes an opulence, and energy, and unabated and ceaseless strength and fulness of effort; like the full and exhaustless and spontaneous flow of an artesian stream. Touch the man of God who thus understands prayer, at any point, at any time, and a full current of prayer is seen flowing from him.
But all these untold benefits, of which the Holy Spirit is made to us the conveyor, go back in their disposition and results to prayer. Not on a little process and a mere performance of prayer is the coming of the Holy Spirit and of His great grace conditioned, but on prayer set on fire, by an unquenchable desire, with such a sense of need as cannot be denied, with a fixed determination which will not let go, and which will never faint till it wins the greatest good and gets the best and last blessing God has in store for us.
The First Christ, Jesus, our Great High Priest, forever blessed and adored be His Name, was a gracious Comforter, a faithful Guide, a gifted Teacher, a fearless Advocate, a devoted Friend, and an all powerful Intercessor. The other, "another Comforter," the Holy Spirit, comes into all these blessed relations of fellowship, authority and aid, with all the tenderness, sweetness, fulness and efficiency of the First Christ.
Was the First Christ the Christ of prayer? Did He offer prayers and supplications, with strong crying and tears unto God? Did He seek the silence, the solitude and the darkness that He might pray unheard and unwitnessed save by heaven, in His wrestling agony, for man with God? Does He ever live, enthroned above at the Father's right hand, there to pray for us?
Then how truly does the other Christ, the other Comforter, the Holy Spirit, represent Jesus Christ as the Christ of prayer! This other Christ, the Comforter, plants Himself not in the waste of the mountain nor far into the night, but in the chill and the night of the human heart, to rouse it to the struggle, and to teach it the need and form of prayer. How the Divine Comforter, the Spirit of Truth, puts into the human heart the burden of earth's almighty need, and makes the human lips give voice to its mute and unutterable groanings!
What a mighty Christ of prayer is the Holy Spirit! How He quenches every flame in the heart but the flame of heavenly desire! How He quiets, like a weaned child, all the self-will, until in will, in brain, and in heart, and by mouth, we pray only as He prays. "Making intercession for the saints, according to the will of God."
"And dear to me the loud 'Amen,' Which echoes through the blest abode -- Which swells, and sinks, then swells again, Dies on the walls -- but lives with God! "
PRAYER stands related to places, times, occasions and circumstances. It has to do with God and with everything which is related to God, and it has an intimate and special relationship to His house. A church is a sacred place, set apart from all unhallowed and secular uses, for the worship of God. As worship is prayer, the house of God is a place set apart for worship. It is no common place; it is where God dwells, where He meets with His people, and He delights in the worship of His saints.
Prayer is always in place in the house of God. When prayer is a stranger there, then it ceases to be God's house at all. Our Lord put peculiar emphasis upon what the Church was when He cast out the buyers and sellers in the Temple, repeating the words from Isaiah, "It is written, My house shall be called the house of prayer." He makes prayer preeminent, that which stands out above all else in the house of God. They, who sidetrack prayer or seek to minify it, and give it a secondary place, pervert the Church of God, and make it something less and other than it is ordained to be.
Prayer is perfectly at home in the house of God. It is no stranger, no mere guest; it belongs there. It has a peculiar affinity for the place, and has, moreover, a Divine right there, being set, therein, by Divine appointment and approval.
The inner chamber is a sacred place for personal worship. The house of God is a holy place for united worship. The prayer-closet is for individual prayer. The house of God is for mutual prayer, concerted prayer, united prayer. Yet even in the house of God, there is the element of private worship, since God's people are to worship Him and pray to Him, personally, even in public worship. The Church is for the united prayer of kindred, yet individual believers.
The life, power and glory of the Church is prayer. The life of its members is dependent on prayer and the presence of God is secured and retained by prayer. The very place is made sacred by its ministry. Without it, the Church is lifeless and powerless. Without it, even the building, itself, is nothing, more or other, than any other structure. Prayer converts even the bricks, and mortar, and lumber, into a sanctuary, a holy of holies, where the Shekinah dwells. It separates it, in spirit and in purpose from all other edifices. Prayer gives a peculiar sacredness to the building, sanctifies it, sets it apart for God, conserves it from all common and mundane affairs.
With prayer, though the house of God might be supposed to lack everything else, it becomes a Divine sanctuary. So the Tabernacle, moving about from place to place, became the holy of holies, because prayer was there. Without prayer the building may be costly, perfect in all its appointments, beautiful for situation and attractive to the eye, but it comes down to the human, with nothing Divine in it, and is on a level with all other buildings.
Without prayer, a church is like a body without spirit; it is a dead, inanimate thing. A church with prayer in it, has God in it. When prayer is set aside, God is outlawed. When prayer becomes an unfamiliar exercise, then God Himself is a stranger there.
As God's house is a house of prayer, the Divine intention is that people should leave their homes and go to meet Him in His own house. The building is set apart for prayer especially, and as God has made special promise to meet His people there, it is their duty to go there, and for that specific end. Prayer should be the chief attraction for all spiritually minded church-goers. While it is conceded that the preaching of the Word has an important place in the house of God, yet prayer is its predominating, distinguishing feature. Not that all other places are sinful, or evil, in themselves or in their uses. But they are secular and human, having no special conception of God in them. The Church is, essentially, religious and Divine. The work belonging to other places is done without special reference to God. He is not specifically recognized, nor called upon. In the Church, however, God is acknowledged, and nothing is done without Him. Prayer is the one distinguishing mark of the house of God. As prayer distinguishes Christian from unchristian people, so prayer distinguishes God's house from all other houses. It is a place where faithful believers meet with their Lord.
As God's house is, preeminently, a house of prayer, prayer should enter into and underlie everything that is undertaken there. Prayer be longs to every sort of work appertaining to the Church of God. As God's house is a house where the business of praying is carried on, so is it a place where the business of making praying people out of prayerless people is done. The house of God is a Divine workshop, and there the work of prayer goes on. Or the house of God is a Divine schoolhouse, in which the lesson of prayer is taught; where men and women learn to pray, and where they are graduated, in the school of prayer.
Any church calling itself the house of God, and failing to magnify prayer; which does not put prayer in the forefront of its activities; which does not teach the great lesson of prayer, should change its teaching to conform to the Divine pattern or change the name of its building to something other than a house of prayer.
On an earlier page, we made reference to the finding of the Book of the Law of the Lord given to Moses. How long that book had been there, we do not know. But when tidings of its discovery were carried to Josiah, he rent his clothes and was greatly disturbed. He lamented the neglect of God's Word and saw, as a natural result, the iniquity which abounded throughout the land.
And then, Josiah thought of God, and commanded Hilkiah, the priest, to go and make inquiry of the Lord. Such neglect of the Word of the Law was too serious a matter to be treated lightly, and God must be enquired of, and repentance shown, by himself, and the nation:
"Go enquire of the Lord for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found; for great is the wrath of the Lord that is poured out upon us, because our fathers have not kept the word of the Lord, to do after all that is written in this book."
But that was not all. Josiah was bent on promoting a revival of religion in his kingdom, so we find him gathering all the elders of Jerusalem and Judah together, for that purpose. When they had come together, the king went into the house of the Lord, and himself read in all the words of the Book of the Covenant that was found in the house of the Lord.
With this righteous king, God's Word was of great importance. He esteemed it at its proper worth, and counted a knowledge of it to be of such grave importance, as to demand his consulting God in prayer about it, and to warrant the gathering together of the notables of his kingdom, so that they, together with himself, should be instructed out of God's Book concerning God's Law.
When Ezra, returned from Babylon, was seeking the reconstruction of his nation, the people, themselves, were alive to the situation, and, on one occasion, the priests, Levites and people assembled themselves together as one man before the water gate.
"And they spake unto Ezra the scribe, to bring the book of the law of Moses, which the Lord had commanded to Israel. And Ezra the priest brought the law before the congregation, both of men and women, and all that could hear with understanding. And he read therein before the street that was before the water gate from the morning until midday; and the ears of all the people were attentive unto the book of the law."
This was Bible-reading Day in Judah -- a real revival of Scripture-study. The leaders read the law before the people, whose ears were keen to hear what God had to say to them out of the Book of the Law. But it was not only a Bible-reading day. It was a time when real preaching was done, as the following passage indicates:
"So they read in the book in the law of God distinctly and gave the sense, and caused them to understand the reading."
Here then is the Scriptural definition of preaching. No better definition can be given. To read the Word of God distinctly -- to read it so that the people could hear and understand the words read; not to mumble out the words, nor read it in an undertone or with indistinctness, but boldly and clearly -- that was the method followed in Jerusalem, on this auspicious day. Moreover: the sense of the words was made clear in the meeting held before the water gate; the people were treated to a high type of expository preaching. That was true preaching -- preaching of a sort which is sorely needed, today, in order that God's Word may have due effect on the hearts of the people. This meeting in Jerusalem surely contains a lesson which all present-day preachers should learn and heed.
No one having any knowledge of the existing facts, will deny the comparative lack of expository preaching in the pulpit effort of today. And none, we should, at least, imagine, will do other than lament the lack. Topical preaching, polemical preaching, historical preaching, and other forms of sermonic output have, one supposes, their rightful and opportune uses. But expository preaching -- the prayerful expounding of the Word of God is preaching that is preaching -- pulpit effort par excellence.
For its successful accomplishment, however, a preacher needs must be a man of prayer. For every hour spent in his study-chair, he will have to spend two upon his knees. For every hour he devotes to wrestling with an obscure passage of Holy Writ, he must have two in the which to be found wrestling with God. Prayer and preaching: preaching and prayer! They cannot be separated. The ancient cry was: "To your tents, O Israel! "The modern cry should be: "To your knees, O preachers, to your knees!"
"How constantly, in the Scriptures, do we encounter such words as 'field,' 'seed,' 'sower,' 'reaper,' 'seed-time,' 'harvest'! Employing such metaphors interprets a fact of nature by a parable of grace. The field is the world and the good seed is the Word of God .Whether the Word be spoken or written, it is the power of God unto salvation. In our work of evangelism, the whole world is our field, every creature the object of effort and every book and tract, a seed of God." -- DAVID FANT, JR.
GOD'S Word is a record of prayer -- of praying men and their achievements, of the Divine warrant of prayer and of the encouragement given to those who pray. No one can read the instances, commands, examples, multiform statements which concern themselves with prayer, without realizing that the cause of God, and the success of His work in this world is committed to prayer; that praying men have been God's vicegerents on earth; that prayerless men have never been used of Him.
A reverence for God's holy Name is closely related to a high regard for His Word. This hallowing of God's Name; the ability to do His will on earth, as it is done in heaven; the establishment and glory of God's kingdom, are as much involved in prayer, as when Jesus taught men the Universal Prayer. That "men ought always to pray and not to faint," is as fundamental to God's cause, today, as when Jesus Christ enshrined that great truth in the immortal settings of the Parable of the Importunate Widow.
As God's house is called "the house of prayer," because prayer is the most important of its holy offices; so by the same token, the Bible may be called the Book of Prayer. Prayer is the great theme and content of its message to mankind.
God's Word is the basis, as it is the directory of the prayer of faith. "Let the word of Christ dwell in you richly in all wisdom," says St. Paul, "teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord."
As this word of Christ dwelling in us richly is transmuted and assimilated, it issues in praying. Faith is constructed of the Word and the Spirit, and faith is the body and substance of prayer.
In many of its aspects, prayer is dependent upon the Word of God. Jesus says:
"If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you."
The Word of God is the fulcrum upon which the lever of prayer is placed, and by which things are mightily moved. God has committed Himself, His purpose and His promise to prayer. His Word becomes the basis, the inspiration of our praying, and there are circumstances under which, by importunate prayer, we may obtain an addition, or an enlargement of His promises. It is said of the old saints that they, "through faith obtained promises." There would seem to be in prayer the capacity for going even beyond the Word, of getting even beyond His promise, into the very presence of God, Himself.
Jacob wrestled, not so much with a promise, as with the Promiser. We must take hold of the Promiser, lest the promise prove nugatory. Prayer may well be defined as that force which vitalizes and energizes the Word of God, by taking hold of God, Himself. By taking hold of the Promiser, prayer reissues, and makes personal the promise. "There is none that stirreth up himself to take hold of Me," is God's sad lament. "Let him take hold of My strength, that he may make peace with Me," is God's recipe for prayer.
By Scriptural warrant, prayer may be divided into the petition of faith and that of submission. The prayer of faith is based on the written Word, for "faith cometh by hearing, and hearing by the Word of God." It receives its answer, inevitably -- the very thing for which it prays.
The prayer of submission is without a definite word of promise, so to speak, but takes hold of God with a lowly and contrite spirit, and asks and pleads with Him, for that which the soul desires. Abraham had no definite promise that God would spare Sodom. Moses had no definite promise that God would spare Israel; on the contrary, there was the declaration of His wrath, and of His purpose to destroy. But the devoted leader gained his plea with God, when he interceded for the Israelites with incessant prayers and many tears. Daniel had no definite promise that God would reveal to him the meaning of the king's dream, but he prayed specifically, and God answered definitely.
The Word of God is made effectual and operative, by the process and practice of prayer. The Word of the Lord came to Elijah, "Go show thyself to Ahab, and I will send rain on the earth." Elijah showed himself to Ahab; but the answer to his prayer did not come, until he had pressed his fiery prayer upon the Lord seven times.
Paul had the definite promise from Christ, that he "would be delivered from the people and the Gentiles," but we find him exhorting the Romans in the urgent and solemn manner concerning this very matter:
"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that I may be delivered from them that do not believe in Judaea, and that my service which I have for Jerusalem may be accepted of the saints."
The Word of God is a great help in prayer. If it be lodged and written in our hearts, it will form an outflowing current of prayer, full and irresistible. Promises, stored in the heart, are to be the fuel from which prayer receives life and warmth, just as the coal, stored in the earth, ministers to our comfort on stormy days and wintry nights. The Word of God is the food, by which prayer is nourished and made strong. Prayer, like man, cannot live by bread alone, "but by every word which proceedeth out of the mouth of the Lord."
Unless the vital forces of prayer are supplied by God's Word, prayer, though earnest, even vociferous, in its urgency, is, in reality, flabby, and vapid, and void. The absence of vital force in praying, can be traced to the absence of a constant supply of God's Word, to repair the waste, and renew the life. He who would learn to pray well, must first study God's Word, and store it in his memory and thought.
When we consult God's Word, we find that no duty is more binding, more exacting, than that of prayer. On the other hand, we discover that no privilege is more exalted, no habit more richly owned of God. No promises are more radiant, more abounding, more explicit, more often reiterated, than those which are attached to prayer. "All things, whatsoever" are received by prayer, because "all things whatsoever" are promised. There is no limit to the provisions, included in the promises to prayer, and no exclusion from its promises. "Every one that asketh, receiveth." The word of our Lord is to this all-embracing effect: "If ye shall ask anything in My Name, I will do it."
Here are some of the comprehensive, and exhaustive statements of the Word of God about prayer, the things to be taken in by prayer, the strong promise made in answer to prayer:
"Pray without ceasing;" "continue in prayer;" "continuing instant in prayer;" "in everything by prayer, let your request be made known unto God;" "pray always, pray and not faint;" "men should pray everywhere;" "praying always, with all prayer and supplication."
What clear and strong statements are those which are put in the Divine record, to furnish us with a sure basis of faith, and to urge, constrain and encourage us to pray! How wide the range of prayer, as given us, in the Divine Revelation! How these Scriptures incite us to seek the God of prayer, with all our wants, with all our burdens!
In addition to these statements left on record for our encouragement, the sacred pages teem with facts, examples, incidents, and observations, stressing the importance and the absolute necessity of prayer, and putting emphasis on its all-prevailing power.
The utmost reach and full benefit of the rich promises of the Word of God, should humbly be received by us, and put to the test. The world will never receive the full benefits of the Gospel until this be done. Neither Christian experience nor Christian living will be what they ought to be till these Divine promises have been fully tested by those who pray. By prayer, we bring these promises of God's holy will into the realm of the actual and the real. Prayer is the philosopher's stone which transmutes them into gold.
If it be asked, what is to be done in order to render God's promises real, the answer is, that we must pray, until the words of the promise are clothed upon with the rich raiment of fulfilment.
God's promises are altogether too large to be mastered by desultory praying. When we examine ourselves, all too often, we discover that our praying does not rise to the demands of the situation; is so limited that it is little more than a mere oasis amid the waste and desert of the world's sin. Who of us, in our praying, measures up to this promise of our Lord:
"Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also, and greater works than these shall he do, because I go to My Father."
How comprehensive, how far reaching, how all-embracing! How much is here, for the glory of God, how much for the good of man! How much for the manifestation of Christ's enthroned power, how much for the reward of abundant faith! And how great and gracious are the results which can be made to accrue from the exercise of commensurate, believing prayer!
Look, for a moment, at another of God's great promises, and discover how we may be undergirded by the Word as we pray, and on what firm ground we may stand on which to make our petitions to our God:
"If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you."
In these comprehensive words, God turns Himself over to the will of His people. When Christ becomes our all-in-all, prayer lays God's treasures at our feet. Primitive Christianity had an easy and practical solution of the situation, and got all which God had to give. That simple and terse solution is recorded in John's First Epistle:
"Whatsoever we ask, we receive of Him, because we keep His commandments, and do those things which are pleasing in His sight."
Prayer, coupled with loving obedience, is the way to put God to the test, and to make prayer answer all ends and all things. Prayer, joined to the Word of God, hallows and makes sacred all God's gifts. Prayer is not simply to get things from God, but to make those things holy, which already have been received from Him. It is not merely to get a blessing, but also to be able to give a blessing. Prayer makes common things holy and secular things, sacred. It receives things from God with thanksgiving and hallows them with thankful hearts, and devoted service.
In the First Epistle to Timothy, Paul gives us these words:
"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the word of God and prayer."
That is a statement which gives a negative to mere asceticism. God's good gifts are to be holy, not only by God's creative power, but, also, because they are made holy to us by prayer. We receive them, appropriate them and sanctify them by prayer.
Doing God's will, and having His Word abiding in us, is an imperative of effectual praying. But, it may be asked, how are we to know what God's will is? The answer is, by studying His Word, by hiding it in our hearts, and by letting the Word dwell in us richly. "The entrance of Thy word, giveth light."
To know God's will in prayer, we must be filled with God's Spirit, who maketh intercession for the saints, and in the saints, according to the will of God. To be filled with God's Spirit, to be filled with God's Word, is to know God's will. It is to be put in such a frame of mind, to be found in such a state of heart, as will enable us to read and interpret aright the purposes of the Infinite. Such filling of the heart, with the Word and the Spirit, gives us an insight into the will of the Father, and enables us to rightly discern His will, and puts within us, a disposition of mind and heart to make it the guide and compass of our lives.
Epaphras prayed that the Colossians might stand "perfect and complete in all the will of God." This is proof positive that, not only may we know the will of God, but that we may know all the will of God. And not only may we know all the will of God, but we may do all the will of God. We may, moreover, do all the will of God, not occasionally, or by a mere impulse, but with a settled habit of conduct. Still further, it shows us that we may not only do the will of God externally, but from the heart, doing it cheerfully, without reluctance, or secret disinclination, or any drawing or holding back from the intimate presence of the Lord.
"Some years ago a man was travelling in the wilds of Kentucky. He had with him a large sum of money and was well armed. He put up at a log-house one night, but was much concerned with the rough appearance of the men who came and went from this abode. He retired early but not to sleep. At midnight he heard the dogs barking furiously and the sound of someone entering the cabin. Peering through a chink in the boards of his room, he saw a stranger with a gun in his hand. Another man sat before the fire. The traveller concluded they were planning to rob him, and prepared to defend himself and his property. Presently the newcomer took down a copy of the Bible, read a chapter aloud, and then knelt down and prayed. The traveller dismissed his fears, put his revolver away and lay down, to sleep peacefully until morning light. And all because a Bible was in the cabin, and its owner a man of prayer." -- REV. F. F. SHOUP.
PRAYER has all to do with the success of the preaching of the Word. This, Paul clearly teaches in that familiar and pressing request he made to the Thessalonians:
"Finally, brethren, pray for us that the Word of the Lord may have free course, and be glorified."
Prayer opens the way for the Word of God to run without let or hindrance, and creates the atmosphere which is favourable to the word accomplishing its purpose. Prayer puts wheels under God's Word, and gives wings to the angel of the Lord "having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people." Prayer greatly helps the Word of the Lord.
The Parable of the Sower is a notable study of preaching, showing its differing effects and describing the diversity of hearers. The wayside hearers are legion. The soil lies all unprepared either by previous thought or prayer; as a consequence, the devil easily takes away the seed (which is the Word of God) and dissipating all good impressions, renders the work of the sower futile. No one for a moment believes, that so much of present-day sowing would go fruitless if only the hearers would prepare the ground of their hearts beforehand by prayer and meditation.
Similarly with the stony-ground hearers, and the thorny-ground hearers. Although the word lodges in their hearts and begins to sprout, yet all is lost, chiefly because there is no prayer or watchfulness or cultivation following. The good-ground hearers are profited by the sowing, simply because their minds have been prepared for the reception of the seed, and that, after hearing, they have cultivated the seed sown in their hearts, by the exercise of prayer. All this gives peculiar emphasis to the conclusion of this striking parable: "Take heed, therefore, how ye hear." And in order that we may take heed how we hear, it is needful to give ourselves continually to prayer.
We have got to believe that underlying God's Word is prayer, and upon prayer, its final success will depend. In the Book of Isaiah we read:
"So shall My word be that goeth out of My mouth; it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it."
In Psalm 19, David magnifies the Word of God in six statements concerning it. It converts the soul, makes wise the simple, rejoices the heart, enlightens the eyes, endures eternally, and is true and righteous altogether. The Word of God is perfect, sure, right, pure. It is heart-searching, and at the same time purifying, in its effect. It is no surprise therefore that after considering the deep spirituality of the Word of God, its power to search the inner nature of man, and its deep purity, the Psalmist should close his dissertation with this passage:
"Who can understand his errors?" And then praying after this fashion: "Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins. Let them not have dominion over me. Let the words of my mouth, and the meditations of my heart be acceptable in Thy sight, O Lord, my strength and my redeemer."
James recognizes the deep spirituality of the Word, and its inherent saving power, in the following exhortation:
"Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls."
And Peter talks along the same line, when describing the saving power of the Word of God:
"Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever."
Not only does Peter speak of being born again, by the incorruptible Word of God, but he informs us that to grow in grace we must be like new-born babes, desiring or feeding upon the "sincere milk of the Word."
That is not to say, however, that the mere form of words as they occur in the Bible have in them any saving efficacy. But the Word of God, be it remembered, is impregnated with the Holy Spirit. And just as there is a Divine element in the words of Scripture, so also is the same Divine element to be found in all true preaching of the Word, which is able to save and convert the soul.
Prayer invariably begets a love for the Word of God, and sets people to the reading of it. Prayer leads people to obey the Word of God, and puts into the heart which obeys a joy unspeakable. Praying people and Bible-reading people are the same sort of folk. The God of the Bible and the God of prayer are one. God speaks to man in the Bible; man speaks to God in prayer. One reads the Bible to discover God's will; he prays in order that he may receive power to do that will. Bible-reading and praying are the distinguishing traits of those who strive to know and please God. And just as prayer begets a love for the Scriptures, and sets people to reading the Bible, so, also, does prayer cause men and women to visit the house of God, to hear the Scriptures expounded. Church-going is closely connected with the Bible, not so much because the Bible cautions us against "forsaking the assembling of ourselves together as the manner of some is," but because in God's house, God's chosen minister declares His Word to dying men, explains the Scriptures, and enforces their teachings upon his hearers. And prayer germinates a resolve, in those who practise it, not to forsake the house of God.
Prayer begets a church-going conscience, a church-loving heart, a church-supporting spirit. It is the praying people, who make it a matter of conscience, to attend the preaching of the Word; who delight in its reading; exposition; who support it with their influence and their means. Prayer exalts the Word of God and gives it preeminence in the estimation of those who faithfully and wholeheartedly call upon the Name of the Lord.
Prayer draws its very life from the Bible, and has no standing ground outside of the warrant of the Scriptures. Its very existence and character is dependent on revelation made by God to man in His holy Word. Prayer, in turn, exalts this same revelation, and turns men toward that Word. The nature, necessity and all-comprehending character of prayer, is based on the Word of God.
Psalm 119 is a directory of God's Word. With three or four exceptions, each verse contains a word which identifies, or locates, the Word of God. Quite often, the writer breaks out into supplication, several times praying, "Teach me Thy statutes." So deeply impressed is he with the wonders of God's Word, and of the need for Divine illumination wherewith to see and understand the wonderful things recorded therein, that he fervently prays:
"Open Thou mine eyes, that I may behold wondrous things out of Thy law."
From the opening of this wonderful Psalm to its close, prayer and God's Word are intertwined. Almost every phase of God's Word is touched upon by this inspired writer. So thoroughly convinced was the Psalmist of the deep spiritual power of the Word of God that he makes this declaration:
"Thy word have I hid in my heart that I might not sin against Thee."
Here the Psalmist found his protection against sinning. By having God's Word hidden in his heart; in having his whole being thoroughly impregnated with that Word; in being brought completely under its benign and gracious influence, he was enabled to walk to and fro in the earth, safe from the attack of the Evil One, and fortified against a proneness to wander out of the way.
We find, furthermore, the power of prayer to create a real love for the Scriptures, and to put within men a nature which will take pleasure in the Word. In holy ecstasy he cries, "O, how I love Thy law! It is my meditation all the day." And again: "How sweet are Thy words to my taste! Yea, sweeter than honey to my taste."
Would we have a relish for God's Word? Then let us give ourselves continually to prayer. He who would have a heart for the reading of the Bible must not -- dare not -- forget to pray. The man of whom it can be said, "His delight is in the law of the Lord," is the man who can truly say, "I delight to visit the place of prayer." No man loves the Bible, who does not love to pray. No man loves to pray, who does not delight in the law of the Lord.
Our Lord was a man of prayer, and He magnified the Word of God, quoting often from the Scriptures. Right through His earthly life Jesus observed Sabbath-keeping, church-going and the reading of the Word of God, and had prayer intermingled with them all:
"And He came to Nazareth where He had been brought up, and as His custom was, He went into the synagogue on the Sabbath Day, and stood up to read."
Here, let it be said, that no two things are more essential to a spirit-filled life than Bible-reading and secret prayer; no two things more helpful to growth in grace; to getting the largest joy out of a Christian life; toward establishing one in the ways of eternal peace. The neglect of these all-important duties, presages leanness of soul, loss of joy, absence of peace, dryness of spirit, decay in all that pertains to spiritual life. Neglecting these things paves the way for apostasy, and gives the Evil One an advantage such as he is not likely to ignore. Reading God's Word regularly, and praying habitually in the secret place of the Most High puts one where he is absolutely safe from the attacks of the enemy of souls, and guarantees him salvation and final victory, through the overcoming power of the Lamb.
"David Brainerd was pursued by unearthly adversaries, who were resolved to rob him of his guerdon. He knew he must never quit his armour, but lie down to rest, with his corselet laced. The stains that marred the perfection of his lustrous dress, the spots of rust on his gleaming shield, are imperceptible to us; but they were, to him, the source of much sorrow and ardency of yearning." -- LIFE OF DAVID BRAINERD.
THE description of the Christian soldier given by Paul in the sixth chapter of the Epistle to the Ephesians, is compact and comprehensive. He is depicted as being ever in the conflict, which has many fluctuating seasons -- seasons of prosperity and adversity, light and darkness, victory and defeat. He is to pray at all seasons, and with all prayer, this to be added to the armour in which he is to fare forth to battle. At all times, he is to have the full panoply of prayer. The Christian soldier, if he fight to win, must pray much. By this means, only, is he enabled to defeat his inveterate enemy, the devil, together with the Evil One's manifold emissaries. "Praying always, with all prayer," is the Divine direction given him. This covers all seasons, and embraces all manner of praying.
Christian soldiers, fighting the good fight of faith, have access to a place of retreat, to which they continually repair for prayer. "Praying always, with all prayer," is a clear statement of the imperative need of much praying, and of many kinds of praying, by him who, fighting the good fight of faith, would win out, in the end, over all his foes.
The Revised Version puts it this way:
"With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplications, for all saints, and on my behalf, that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the Gospel, for which I am in bonds."
It cannot be stated too frequently that the life of a Christian is a warfare, an intense conflict, a lifelong contest. It is a battle, moreover, waged against invisible foes, who are ever alert, and ever seeking to entrap, deceive, and ruin the souls of men. The life to which Holy Scripture calls men is no picnic, or holiday junketing. It is no pastime, no pleasure jaunt. It entails effort, wrestling, struggling; it demands the putting forth of the full energy of the spirit in order to frustrate the foe and to come off, at the last, more than conqueror. It is no primrose path, no rose-scented dalliance. From start to finish, it is war. From the hour in which he first draws sword, to that in which he doffs his harness, the Christian warrior is compelled to "endure hardness like a good soldier."
What a misconception many people have of the Christian life! How little the average church member appears to know of the character of the conflict, and of its demands upon him! How ignorant he seems to be of the enemies he must encounter, if he engage to serve God faithfully and so succeed in getting to heaven and receive the crown of life! He seems scarcely to realize that the world, the flesh and the devil will oppose his onward march, and will defeat him utterly, unless he give himself to constant vigilance and unceasing prayer.
The Christian soldier wrestles not against flesh and blood, but against spiritual wickedness in high places. Or, as the Scriptural margin reads, "wicked spirits in high places." What a fearful array of forces are set against him who would make his way through the wilderness of this world to the portals of the Celestial City! It is no surprise, therefore, to find Paul, who understood the character of the Christian life so well, and who was so thoroughly informed as to the malignity and number of the foes, which the disciple of the Lord must encounter, carefully and plainly urging him to "put on the whole armour of God," and "to pray with all prayer and supplication in the Spirit." Wise, with a great wisdom, would the present generation be if all professors of our faith could be induced to realize this all-important and vital truth, which is so absolutely indispensable to a successful Christian life.
It is just at this point in much present-day Christian profession, that one may find its greatest defect. There is little, or nothing, of the soldier element in it. The discipline, self-denial, spirit of hardship, determination, so prominent in and belonging to the military life, are, one and all, largely wanting. Yet the Christian life is warfare, all the way.
How comprehensive, pointed and striking are all Paul's directions to the Christian soldier, who is bent on thwarting the devil and saving his soul alive! First of all, he must possess a clear idea of the character of the life on which he has entered. Then, he must know something of his foes -- the adversaries of his immortal soul -- their strength, their skill, their malignity. Knowing, therefore, something of the character of the enemy, and realizing the need of preparation to overcome them, he is prepared to hear the Apostle's decisive conclusion:
"Finally, my brethren, be strong in the Lord, and in he power of His might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Wherefore, take unto you the whole armour of God, that ye may be able to stand in the evil day, and having done all, to stand."
All these directions end in a climax; and that climax is prayer. How can the brave warrior for Christ be made braver still? How can the strong soldier be made stronger still? How can the victorious battler be made still more victorious? Here are Paul's explicit directions to that end:
"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."
Prayer, and more prayer, adds to the fighting qualities and the more certain victories of God's good fighting-men. The power of prayer is most forceful on the battle-field amid the din and strife of the conflict. Paul was preeminently a soldier of the Cross. For him, life was no flowery bed of ease. He was no dress-parade, holiday soldier, whose only business was to don a uniform on set occasions. His was a life of intense conflict, the facing of many adversaries, the exercise of unsleeping vigilance and constant effort. And, at its close -- in sight of the end -- we hear him chanting his final song of victory, a I have fought a good fight," and reading between the lines, we see that he is more than conqueror!
In his Epistle to the Romans, Paul indicates the nature of his soldier-life, giving us some views of the kind of praying needed for such a career. He writes:
"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me, that I may be delivered from them that do not believe in Judaea."
Paul had foes in Judaea -- foes who beset and opposed him in the form of "unbelieving men" and this, added to other weighty reasons, led him to urge the Roman Christians to "strive with him in prayer." That word "strive" indicated wrestling, the putting forth of great effort. This is the kind of effort, and this the sort of spirit, which must possess the Christian soldier.
Here is a great soldier, a captain-general, in the great struggle, faced by malignant forces who seek his ruin. His force is well-nigh spent. What reinforcements can he count on? What can give help and bring success to a warrior in such a pressing emergency? It is a critical moment in the conflict. What force can be added to the energy of his own prayers? The answer is -- in the prayers of others, even the prayers of his brethren who were at Rome. These, he believes, will bring him additional aid, so that he can win his fight, overcome his adversaries, and, ultimately, prevail.
The Christian soldier is to pray at all seasons, and under all circumstances. His praying must be arranged so as to cover his times of peace as well as his hours of active conflict. It must be available in his marching and his fighting. Prayer must diffuse all effort, impregnate all ventures, decide all issues. The Christian soldier must be as intense in his praying as in his fighting, for his victories will depend very much more on his praying than on his fighting. Fervent supplication must be added to steady resolve, prayer and supplication must supplement the armour of God. The Holy Spirit must aid the supplication with His own strenuous plea. And the soldier must pray in the Spirit. In this, as in other forms of warfare, eternal vigilance is the price of victory; and thus, watchfulness and persistent perseverance, must mark the every activity of the Christian warrior.
The soldier-prayer must reflect its profound concern for the success and well-being of the whole army. The battle is not altogether a personal matter; victory cannot be achieved for self, alone. There is a sense, in which the entire army of Christ is involved. The cause of God, His saints, their woes and trials, their duties and crosses, all should find a voice and a pleader in the Christian soldier, when he prays. He dare not limit his praying to himself. Nothing dries up spiritual secretions so certainly and completely; nothing poisons the fountain of spiritual life so effectively; nothing acts in such deadly fashion, as selfish praying.
Note carefully that the Christian's armour will avail him nothing, unless prayer be added. This is the pivot, the connecting link of the armour of God. This holds it together, and renders it effective. God's true soldier plans his campaigns, arranges his battle-forces, and conducts his conflicts, with prayer. It is all important and absolutely essential to victory, that prayer should so impregnate the life that every breath will be a petition, every sigh a supplication. The Christian soldier must needs be always fighting. He should, of sheer necessity, be always praying.
The Christian soldier is compelled to constant picket-duty. He must always be on his guard. He is faced by a foe who never sleeps, who is always alert, and ever prepared to take advantage of the fortunes of war. Watchfulness is a cardinal principle with Christ's warrior, "watch and pray," forever sounding in his ears. He cannot dare to be asleep at his post. Such a lapse brings him not only under the displeasure of the Captain of his salvation, but exposes him to added danger. Watchfulness, therefore, imperatively constitutes the duty of the soldier of the Lord.
In the New Testament, there are three different words, which are translated "watch." The first means "absence of sleep," and implies a wakeful frame of mind, as opposed to listlessness; it is an enjoinder to keep awake, circumspect, attentive, constant, vigilant. The second word means "fully awake," -- a state induced by some rousing effort, which faculty excited to attention and interest, active, cautious, lest through carelessness or indolence, some destructive calamity should suddenly evolve. The third word means "to be calm and collected in spirit," dispassionate, untouched by slumberous or beclouding influences, a wariness against all pitfalls and beguilements.
All three definitions are used by St. Paul. Two of them are employed in connection with prayer. Watchfulness intensified, is a requisite for prayer. Watchfulness must guard and cover the whole spiritual man, and fit him for prayer. Everything resembling unpreparedness or non-vigilance, is death to prayer.
In Ephesians, Paul gives prominence to the duty of constant watchfulness, "Watching thereunto with all perseverance and supplication." Watch, he says, watch, WATCH! "And what I say unto you, I say unto all, Watch."
Sleepless wakefulness is the price one must pay for victory over his spiritual foes. Rest assured that the devil never falls asleep. He is ever "walking about, seeking whom he may devour." Just as a shepherd must never be careless and unwatchful lest the wolf devour his sheep, so the Christian soldier must ever have his eyes wide open, implying his possession of a spirit which neither slumbers nor grows careless. The inseparable companions and safeguards of prayer are vigilance, watchfulness, and a mounted guard. In writing to the Colossians Paul brackets these inseparable qualities together: "Continue in prayer," he enjoins, "and watch in the same, with thanksgiving."
When will Christians more thoroughly learn the twofold lesson, that they are called to a great warfare, and that in order to get the victory they must give themselves to unsleeping watchfulness and unceasing prayer?
"Be sober, be vigilant," says Peter, "because your adversary, the devil, walketh about seeking whom he may devour."
God's Church is a militant host. Its warfare is with unseen forces of evil. God's people compose an army fighting to establish His kingdom in the earth. Their aim is to destroy the sovereignty of Satan, and over its ruins, erect the Kingdom of God, which is "righteousness and peace and joy in the Holy Ghost." This militant army is composed of individual soldiers of the Cross, and the armour of God is needed for its defence. Prayer must be added as that which crowns the whole.
"Stand then in His great might, With all His strength endued; But take, to arm you for the fight, The panoply of God."
Prayer is too simple, too evident a duty, to need definition. Necessity gives being and shape to prayer. Its importance is so absolute, that the Christian soldier's life, in all the breadth and intensity of it, should be one of prayer. The entire life of a Christian soldier -- its being, intention, implication and action -- are all dependent on its being a life of prayer. Without prayer -- no matter what else he have -- the Christian soldier's life will be feeble, and ineffective, and constitute him an easy prey for his spiritual enemies.
Christian experience will be sapless, and Christian influence will be dry and arid, unless prayer has a high place in the life. Without prayer the Christian graces will wither and die. Without prayer, we may add, preaching is edgeless and a vain thing, and the Gospel loses its wings and its loins. Christ is the lawgiver of prayer, and Paul is His Apostle of prayer. Both declare its primacy and importance, and demonstrate the fact of its indispensability. Their prayer-directions cover all places, include all times, and comprehend all things. How, then, can the Christian soldier hope or dream of victory, unless he be fortified by its power? How can he fail, if in addition to putting on the armour of God he be, at all times and seasons, "watching unto prayer"?
"An obedience discovered itself in Fletcher of Madeley, which I wish I could describe or imitate. It produced in him a ready mind to embrace every cross with alacrity and pleasure. He had a singular love for the lambs of the flock, and applied himself with the greatest diligence to their instruction, for which he had a peculiar gift. . . . All his intercourse with me was so mingled with prayer and praise, that every employment, and every meal was, as it were, perfumed therewith." -- JOHN WESLEY.
UNDER the Mosaic law, obedience was looked upon as being "better than sacrifice, and to harken, than the fat of lambs." In Deuteronomy 5:29, Moses represents Almighty God declaring Himself as to this very quality in a manner which left no doubt as to the importance He laid upon its exercise. Referring to the waywardness of His people He cries:
"O that there were such a heart in them, that they would fear Me, and keep all My commandments always, that it might be well with them, and with their children after them."
Unquestionably obedience is a high virtue, a soldier quality. To obey belongs, preeminently, to the soldier. It is his first and last lesson, and he must learn how to practice it all the time, without question, uncomplainingly. Obedience, moreover, is faith in action, and is the outflow as it is the very test of love. "He that hath My commandments and keepeth them, he it is that loveth Me."
Furthermore: obedience is the conserver and the life of love.
"If ye keep My commandments," says Jesus, "ye shall abide in My love, even as I have kept My Father's commandments and abide in His love."
What a marvellous statement of the relationship created and maintained by obedience! The Son of God is held in the bosom of the Father's love, by virtue of His obedience! And the factor which enables the Son of God to ever abide in His Father's love is revealed in His own statement, "For I do, always, those things that please Him."
The gift of the Holy Spirit in full measure and in richer experience, depends upon loving obedience:
"If ye love Me, keep My commandments," is the Master's word. "And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever."
Obedience to God is a condition of spiritual thrift, inward satisfaction, stability of heart. "If ye be willing and obedient, ye shall eat the fruit of the land." Obedience opens the gates of the Holy City, and gives access to the tree of life.
"Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates, into the city."
What is obedience? It is doing God's will: it is keeping His commandments. How many of the commandments constitute obedience? To keep half of them, and to break the other half -- is that real obedience? To keep all the commandments but one -- is that obedience? On this point, James the Apostle is most explicit: "Whosoever shall keep the whole law," he declares, "and yet offend in one point, he is guilty of all."
The spirit which prompts a man to break one commandment is the spirit which may move him to break them all. God's commandments are a unit, and to break one strikes at the principle which underlies and runs through the whole. He who hesitates not to break a single commandment, would -- it is more than probable -- under the same stress, and surrounded by the same circumstances, break them all.
Universal obedience of the race is demanded. Nothing short of implicit obedience will satisfy God, and the keeping of all His commandments is the demonstration of it that God requires. But can we keep all of God's commandments? Can a man receive moral ability such as enables him to obey every one of them? Certainly he can. By every token, man can, through prayer, obtain ability to do this very thing.
Does God give commandments which men cannot obey? Is He so arbitrary, so severe, so unloving, as to issue commandments which cannot be obeyed? The answer is that in all the annals of Holy Scripture, not a single instance is recorded of God having commanded any man to do a thing, which was beyond his power. Is God so unjust and so inconsiderate as to require of man that which he is unable to render? Surely not. To infer it, is to slander the character of God.
Let us ponder this thought, a moment: Do earthly parents require of their children duties which they cannot perform? Where is the father who would think, even, of being so unjust, and so tyrannical? Is God less kind and just than faulty, earthly parents? Are they better and more just than a perfect God? How utterly foolish and untenable a thought!
In principle, obedience to God is the same quality as obedience to earthly parents. It implies, in general effect, the giving up of one's own way, and following that of another; the surrendering of the will to the will of another; the submission of oneself to the authority and requirements of a parent. Commands, either from our heavenly Father or from our earthly father, are love-directing, and all such commands are in the best interests of those who are commanded. God's commands are issued neither in severity nor tyranny. They are always issued in love and in our interests, and so it behooves us to heed and obey them. In other words, and appraised at its lowest value -- God having issued His commands to us, in order to promote our good, it pays, therefore, to be obedient. Obedience brings its own reward. God has ordained it so, and since He has, even human reason can realize that He would never demand that which is out of our power to render.
Obedience is love, fulfilling every command, love expressing itself. Obedience, therefore, is not a hard demand made upon us, any more than is the service a husband renders his wife, or a wife renders her husband. Love delights to obey, and please whom it loves. There are no hardships in love. There may be exactions, but no irk. There are no impossible tasks for love.
With what simplicity and in what a matter-of-fact way does the Apostle John say: "And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things which are pleasing in His sight."
This is obedience, running ahead of all and every command. It is love, obeying by anticipation. They greatly err, and even sin, who declare that men are bound to commit iniquity, either because of environment, or heredity, or tendency. God's commands are not grievous. Their ways are ways of pleasantness, and their paths peace. The task which falls to obedience is not a hard one. "For My yoke is easy, and My burden is light."
Far be it from our heavenly Father, to demand impossibilities of His children. It is possible to please Him in all things, for He is not hard to please. He is neither a hard master, nor an austere lord, "taking up that which he lays not down, and reaping that which he did not sow." Thank God, it is possible for every child of God, to please his heavenly Father! It is really much easier to please Him than to please men. Moreover, we may know when we please Him. This is the witness of the Spirit -- the inward Divine assurance, given to all the children of God that they are doing their Father's will, and that their ways are well-pleasing in His sight.
God's commandments are righteous and founded in justice and wisdom. "Wherefore the law is holy, and the commandment holy and just and good." "Just and true are Thy ways, Thou King of saints." God's commandments, then, can be obeyed by all who seek supplies of grace which enable them to obey. These commandments must be obeyed. God's government is at stake. God's children are under obligation to obey Him; disobedience cannot be permitted. The spirit of rebellion is the very essence of sin. It is repudiation of God's authority, which God cannot tolerate. He never has done so, and a declaration of His attitude was part of the reason the Son of the Highest was made manifest among men:
"For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."
If any should complain that humanity, under the fall, is too weak and helpless to obey these high commands of God, the reply is in order that, through the atonement of Christ, man is enabled to obey. The Atonement is God's Enabling Act. That which God works in us, in regeneration and through the agency of the Holy Spirit, bestows enabling grace sufficient for all that is required of us, under the Atonement. This grace is furnished without measure, in answer to prayer. So that, while God commands, He, at the same time, stands pledged to give us all necessary strength of will and grace of soul to meet His demands. This being true, man is without excuse for his disobedience and eminently censurable for refusing, or failing, to secure requisite grace, whereby he may serve the Lord with reverence, and with godly fear.
There is one important consideration those who declare it to be impossible to keep God's commandments strangely overlook, and that is the vital truth, which declares that through prayer and faith, man's nature is changed, and made partaker of the Divine nature; that there is taken out of him all reluctance to obey God, and that his natural inability to keep God's commandments, growing out of his fallen and helpless state, is gloriously removed. By this radical change which is wrought in his moral nature, a man receives power to obey God in every way, and to yield full and glad allegiance. Then he can say, "I delight to do Thy will, O my God." Not only is the rebellion incident to the natural man removed, but a heart which gladly obeys God's Word, blessedly received.
If it be claimed, that the unrenewed man, with all the disabilities of the Fall upon him, cannot obey God, there will be no denial. But to declare that, after one is renewed by the Holy Spirit, has received a new nature, and become a child of the King, he cannot obey God, is to assume a ridiculous attitude, and to display, moreover, a lamentable ignorance of the work and implications of the Atonement.
Implicit and perfect obedience is the state to which the man of prayer is called. "Lifting up holy hands, without wrath and doubting," is the condition of obedient praying. Here inward fidelity and love, together with outward cleanness are put down as concomitants of acceptable praying.
John gives the reason for answered prayer in the passage previously quoted: "And whatsoever we ask we receive of Him because we keep His commandments and do those things which are pleasing in His sight."
Seeing that the keeping of God's commandments is here set forth as the reason why He answers prayer, it is to be reasonably assumed that we can keep God's commandments, can do those things which are pleasing to Him. Would God make the keeping of His commandments a condition of effectual prayer, think you, if He knew we could not keep His statutes? Surely, surely not!
Obedience can ask with boldness at the Throne of grace, and those who exercise it are the only ones who can ask, after that fashion. The disobedient folk are timid in their approach and hesitant in their supplication. They are halted by reason of their wrong-doing. The requesting yet obedient child comes into the presence of his father with confidence and boldness. His very consciousness of obedience gives him courage and frees him from the dread born of disobedience.
To do God's will without demur, is the joy as it is the privilege of the successful praying-man. It is he who has clean hands and a pure heart, that can pray with confidence. In the Sermon on the Mount, Jesus said:
"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven."
To this great deliverance may be added another:
"If ye keep My commandments ye shall abide in My love, even as I have kept my Father's commandments, and abide in His love."
"The Christian's trade," says Luther, "is prayer." But the Christian has another trade to learn, before he proceeds to learn the secrets of the trade of prayer. He must learn well the trade of perfect obedience to the Father's will. Obedience follows love, and prayer follows obedience. The business of real observance of God's commandments inseparably accompanies the business of real praying.
One who has been disobedient may pray. He may pray for pardoning mercy and the peace of his soul. He may come to God's footstool with tears, with confession, with penitent heart, and God will hear him and answer his prayer. But this kind of praying does not belong to the child of God, but to the penitent sinner, who has no other way by which to approach God. It is the possession of the unjustified soul, not of him who has been saved and reconciled to God.
An obedient life helps prayer. It speeds prayer to the throne. God cannot help hearing the prayer of an obedient child. He always has heard His obedient children when they have prayed. Unquestioning obedience counts much in the sight of God, at the throne of heavenly grace. It acts like the confluent tides of many rivers, and gives volume and fulness of flow as well as power to the prayer chamber. An obedient life is not simply a reformed life. It is not the old life primed and painted anew nor a church-going life, nor a good veneering of activities. Neither is it an external conformation to the dictates of public morality. Far more than all this is combined in a truly obedient Christian, God-fearing life.
A life of full obedience; a life settled on the most intimate terms with God; where the will is in full conformity to God's will; where the outward life shows the fruit of righteousness -- such a life offers no bar to the inner chamber but rather, like Aaron and Hur, it lifts up and sustains the hands of prayer.
If you have an earnest desire to pray well, you must learn how to obey well. If you have a desire to learn to pray, then you must have an earnest desire to learn how to do God's will. If you desire to pray to God, you must first have a consuming desire to obey Him. If you would have free access to God in prayer, then every obstacle in the nature of sin or disobedience, must be removed. God delights in the prayers of obedient children. Requests coming from the lips of those who delight to do His will, reach His ears with great celerity, and incline Him to answer them with promptitude and abundance. In themselves, tears are not meritorious. Yet they have their uses in prayer. Tears should baptize our place of supplication. He who has never wept concerning his sins, has never really prayed over his sins. Tears, sometimes, is a penitent's only plea. But tears are for the past, for the sin and the wrongdoing. There is another step and stage, waiting to be taken. It is that of unquestioning obedience, and until it is taken, prayer for blessing and continued sustenance, will be of no avail.
Everywhere in Holy Scripture God is represented as disapproving of disobedience and condemning sin, and this is as true in the lives of His elect as it is in the lives of sinners. Nowhere does He countenance sin, or excuse disobedience. Always, God puts the emphasis upon obedience to His commands. Obedience to them brings blessing, disobedience meets with disaster. This is true, in the Word of God, from its beginning to its close. It is because of this, that the men of prayer, in Holy Writ, had such influence with God. Obedient men, always, have been the closest to God. These are they who have prayed well and have received great things from God, who have brought great things to pass.
Obedience to God counts tremendously in the realm of prayer. This fact cannot be emphasized too much or too often. To plead for a religious faith which tolerates sinning, is to cut the ground from under the feet of effectual praying. To excuse sinning by the plea that obedience to God is not possible to unregenerate men, is to discount the character of the new birth, and to place men where effective praying is not possible. At one time Jesus broke out with a very pertinent and personal question, striking right to the core of disobedience, when He said: "Why call ye Me, Lord, Lord, and do not the things I say?"
He who would pray, must obey. He who would get anything out of his prayers, must be in perfect harmony with God. Prayer puts into those who sincerely pray a spirit of obedience, for the spirit of disobedience is not of God and belongs not to God's praying hosts.
An obedient life is a great help to prayer. In fact, an obedient life is a necessity to prayer, to the sort which accomplishes things. The absence of an obedient life makes prayer an empty performance, a mere misnomer. A penitent sinner seeks pardon and salvation and has an answer to his prayers even with a life stained and debauched with sin. But God's royal intercessors come before Him with royal lives. Holy living promotes holy praying. God's intercessors "lift up holy hands," the symbols of righteous, obedient lives.
"Many exemplary men have I known, holy in heart and life, within my four score years. But one equal to John Fletcher -- one so inwardly and outwardly obedient and devoted to God -- I have not known." -- JOHN WESLEY.
IT is worthy of note that the praying to which such transcendent position is given and from which great results are attributable, is not simply the saying of prayers, but holy praying. It is the "prayers of the saints," the prayers of the holy men of God. Behind such praying, giving to it energy and flame are the men and women who are wholly devoted to God, who are entirely separated from sin, and fully separated unto God. These are they who always give energy, force and strength to praying.
Our Lord Jesus Christ was preeminent in praying, because He was preeminent in saintliness. An entire dedication to God, a full surrender, which carries with it the whole being, in a flame of holy consecration -- all this gives wings to faith and energy to prayer. It opens the door to the throne of grace, and brings strong influence to bear on Almighty God.
The "lifting up of holy hands" is essential to Christly praying. It is not, however, a holiness which only dedicates a closet to God, which sets apart merely an hour to Him, but a consecration which takes hold of the entire man, which dedicates the whole life to God.
Our Lord Jesus Christ, "holy, harmless, undefiled, separate from sinners," had full liberty of approach and ready access to God in prayer. And He had this free and full access because of His unquestioning obedience to His Father. Right through His earthly life His supreme care and desire was to do the will of His Father. And this fact, coupled with another -- the consciousness of having so ordered His life -- gave Him confidence and assurance, which enabled Him to draw near to the throne of grace with unbounded confidence, born of obedience, and promising acceptance, audience, and answer.
Loving obedience puts us where we can "ask anything in His name," with the assurance, that "He will do it." Loving obedience brings us into the prayer realm, and makes us beneficiaries of the wealth of Christ, and of the riches of His grace, through the coming of the Holy Spirit who will abide with us, and be in us. Cheerful obedience to God, qualifies us to pray effectually.
This obedience which not only qualifies but fore-runs prayer, must be loving, constant, always doing the Father's will, and cheerfully following the path of God's commands.
In the instance of King Hezekiah, it was a potent plea which changed God's decree that he should die and not live. The stricken ruler called upon God to remember how that he had walked before Him in truth, and with a perfect heart. With God, this counted. He hearkened to the petition, and, as a result, death found his approach to Hezekiah barred for fifteen years.
Jesus learned obedience in the school of suffering, and, at the same time, He learned prayer in the school of obedience. Just as it is the prayer of a righteous man which availeth much, so it is righteousness which is obedience to God. A righteous man is an obedient man, and he it is, who can pray effectually, who can accomplish great things when he betakes himself to his knees.
True praying, be it remembered, is not mere sentiment, nor poetry, nor eloquent utterance. Nor does it consist of saying in honeyed cadences, "Lord, Lord." Prayer is not a mere form of words; it is not just calling upon a Name. Prayer is obedience. It is founded on the adamantine rock of obedience to God. Only those who obey have the right to pray. Behind the praying must be the doing; and it is the constant doing of God's will in daily life which gives prayer its potency, as our Lord plainly taught:
"Not every one which saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of My Father which is in heaven. Many will say unto Me in that day, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils? And in Thy Name done many wonderful works? And then will I profess unto them, I never knew you; depart from Me, ye that worketh iniquity."
No name, however precious and powerful, can protect and give efficiency to prayer which is unaccompanied by the doing of God's will. Neither can the doing, without the praying, protect from Divine disapproval. If the will of God does not master the life, the praying will be nothing but sickly sentiment. If prayer do not inspire, sanctify and direct our work, then self-will enters, to ruin both work and worker.
How great and manifold are the misconceptions of the true elements and functionings of prayer! There are many who earnestly desire to obtain an answer to their prayers but who go unrewarded and unblest. They fix their minds on some promise of God and then endeavour by dint of dogged perseverance, to summon faith sufficient to lay hold upon, and claim it. This fixing of the mind on some great promise may avail in strengthening faith, but, to this holding on to the promise must be added the persistent and importunate prayer that expects, and waits till faith grows exceedingly. And who is there that is able and competent to do such praying save the man who readily, cheerfully and continually, obeys God?
Faith, in its highest form, is the attitude as well as the act of a soul surrendered to God, in whom His Word and His Spirit dwells. It is true that faith must exist in some form, or another, in order to prompt praying; but in its strongest form, and in its largest results, faith is the fruit of prayer. That faith increases the ability and the efficiency of prayer is true; but it is likewise true that prayer increases the ability and efficiency of faith. Prayer and faith, work, act and react, one upon the other.
Obedience to God helps faith as no other attribute possibly can. When obedience -- implicit recognition of the validity, the paramountcy of the Divine commands -- faith ceases to be an almost superhuman task. It requires no straining to exercise it. Obedience to God makes it easy to believe and trust God. Where the spirit of obedience fully impregnates the soul; where the will is perfectly surrendered to God; where there is a fixed, unalterable purpose to obey God, faith almost believes itself. Faith then becomes almost involuntary. After obedience it is, naturally, the next step, and it is easily and readily taken. The difficulty in prayer is not with faith, but with obedience, which is faith's foundation.
We must look well to our obedience, to the secret springs of action, to the loyalty of our heart to God, if we would pray well, and desire to get the most out of our praying. Obedience is the groundwork of effectual praying; this it is, which brings us nigh to God.
The lack of obedience in our lives breaks down our praying. Quite often, the life is in revolt and this places us where praying is almost impossible, except it be for pardoning mercy. Disobedient living produces mighty poor praying. Disobedience shuts the door of the inner chamber, and bars the way to the Holy of holies. No man can pray -- really pray -- who does not obey.
The will must be surrendered to God as a primary condition of all successful praying. Everything about us gets its colouring from our inmost character. The secret will makes character and controls conduct. The will, therefore, plays an important part in all successful praying. There can be no praying in its richest implication and truest sense, where the will is not wholly and fully surrendered to God. This unswerving loyalty to God is an utterly indispensable condition of the best, the truest, the most effectual praying. We have "simply got to trust and obey; there's no other way, to be happy in Jesus -- but to trust, and obey! "
"General Charles James Gordon, the hero of Khartum, was a truly Christian soldier. Shut up in the Sudanese town he gallantly held out for one year, but, finally, was overcome and slain. On his memorial in Westminster Abbey are these words, 'He gave his money to the poor; his sympathy to the sorrowing; his life to his country and his soul to God.'" -- HOMER W. HODGE.
PRAYER governs conduct and conduct makes character. Conduct, is what we do; character, is what we are. Conduct is the outward life. Character is the life unseen, hidden within, yet evidenced by that which is seen. Conduct is external, seen from without; character is internal -- operating within. In the economy of grace conduct is the offspring of character. Character is the state of the heart, conduct its outward expression. Character is the root of the tree, conduct, the fruit it bears.
Prayer is related to all the gifts of grace. To character and conduct its relation is that of a helper. Prayer helps to establish character and fashion conduct, and both for their successful continuance depend on prayer. There may be a certain degree of moral character and conduct independent of prayer, but there cannot be anything like distinctive religious character and Christian conduct without it. Prayer helps, where all other aids fail. The more we pray, the better we are, the purer and better our lives.
The very end and purpose of the atoning work of Christ is to create religious character and to make Christian conduct.
"Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works."
In Christ's teaching, it is not simply works of charity and deeds of mercy upon which He insists, but inward spiritual character. This much is demanded, and nothing short of it, will suffice.
In the study of Paul's Epistles, there is one thing which stands out, clearly and unmistakably -- the insistence on holiness of heart, and righteousness of life. Paul does not seek, so much, to promote what is termed "personal work," nor is the leading theme of his letters deeds of charity. It is the condition of the human heart and the blamelessness of the personal life, which form the burden of the writings of St. Paul.
Elsewhere in the Scriptures, too, it is character and conduct which are made preeminent. The Christian religion deals with men who are devoid of spiritual character, and unholy in life, and aims so to change them, that they become holy in heart and righteous in life. It aims to change bad men into good men; it deals with inward badness, and works to change it into inward goodness. And it is just here where prayer enters and demonstrates its wonderful efficacy and fruit. Prayer drives toward this specific end. In fact, without prayer, no such supernatural change in moral character, can ever be effected. For the change from badness to goodness is not wrought "by works of righteousness which we
have done," but according to God's mercy, which saves us "by the washing of regeneration." And this marvellous change is brought to pass through earnest, persistent, faithful prayer. Any alleged form of Christianity, which does not effect this change in the hearts of men, is a delusion and a snare.
The office of prayer is to change the character and conduct of men, and in countless instances, has been wrought by prayer. At this point, prayer, by its credentials, has proved its divinity. And just as it is the office of prayer to effect this, so it is the prime work of the Church to take hold of evil men and make them good. Its mission is to change human nature, to change character, influence behaviour, to revolutionize conduct. The Church is presumed to be righteous, and should be engaged in turning men to righteousness. The Church is God's manufactory on earth, and its primary duty is to create and foster righteousness of character. This is its very first business. Primarily, its work is not to acquire members, nor amass numbers, nor aim at money-getting, nor engage in deeds of charity and works of mercy, but to produce righteousness of character, and purity of the outward life.
A product reflects and partakes of the character of the manufactory which makes it. A righteous Church with a righteous purpose makes righteous men. Prayer produces cleanliness of heart and purity of life. It can produce nothing else. Unrighteous conduct is born of prayerlessness; the two go hand-in-hand. Prayer and sinning cannot keep company with each other. One, or the other, must, of necessity, stop. Get men to pray, and they will quit sinning, because prayer creates a distaste for sinning, and so works upon the heart, that evil-doing becomes repugnant, and the entire nature lifted to a reverent contemplation of high and holy things.
Prayer is based on character. What we are with God gauges our influence with Him. It was the inner character, not the outward seeming, of such men as Abraham, Job, David, Moses and all others, who had such great influence with God in the days of old. And, today, it is not so much our words, as what we really are, which weighs with God. Conduct affects character, of course, and counts for much in our praying. At the same time, character affects conduct to a far greater extent, and has a superior influence over prayer. Our inner life not only gives colour to our praying, but body, as well. Bad living means bad praying and, in the end, no praying at all. We pray feebly because we live feebly. The stream of prayer cannot rise higher than the fountain of living. The force of the inner chamber is made up of the energy which flows from the confluent streams of living. And the weakness of living grows out of the shallowness and shoddiness of character.
Feebleness of living reflects its debility and langour in the praying hours. We simply cannot talk to God, strongly, intimately, and confidently unless we are living for Him, faithfully and truly. The prayer-closet cannot become sanctified unto God, when the life is alien to His precepts and purpose. We must learn this lesson well -- that righteous character and Christlike conduct give us a peculiar and preferential standing in prayer before God. His holy Word gives special emphasis to the part conduct has in imparting value to our praying when it declares:
"Then shalt thou call and the Lord shall answer; thou shalt cry, and He shall say, Here I am; if thou take away from the midst of thee the yoke, the putting forth the finger, and speaking vanity."
The wickedness of Israel and their heinous practices were definitely cited by Isaiah, as the reason why God would turn His ears away from their prayers:
"And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood."
The same sad truth was declared by the Lord through the mouth of Jeremiah:
"Therefore, pray not thou for this people, neither lift up a cry or prayer for them; for I will not hear them in the time that they cry unto Me for their trouble."
Here, it is plainly stated, that unholy conduct is a bar to successful praying, just as it is clearly intimated that, in order to have full access to God in prayer, there must be a total abandonment of conscious and premeditated sin.
We are enjoined to pray, "lifting up holy hands, without wrath and doubting," and must pass the time of our sojourning here, in a rigorous abstaining from evil if we are to retain our privilege of calling upon the Father. We cannot, by any process, divorce praying from conduct.
"Whatsoever we ask, we receive of Him, because we keep His commandments, and do those things which are pleasing in His sight."
And James declares roundly that men ask and receive not, because they ask amiss, and seek only the gratification of selfish desires.
Our Lord's injunction, "Watch ye, and pray always," is to cover and guard all our conduct, so that we may come to our inner chamber with all its force secured by a vigilant guard kept over our lives.
"And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares."
Quite often, Christian experience founders on the rock of conduct. Beautiful theories are marred by ugly lives. The most difficult thing about piety, as it is the most impressive, is to be able to live it. It is the life which counts, and our praying suffers, as do other phases of our religious experience, from bad living.
In primitive times preachers were charged to preach by their lives, or not to preach at all. So, today, Christians, everywhere, ought to be charged to pray by their lives, or not to pray at all. The most effective preaching, is not that which is heard from the pulpit, but
that which is proclaimed quietly, humbly and consistently; which exhibits its excellencies in the home, and in the community. Example preaches a far more effective sermon than precept. The best preaching, even in the pulpit, is that which is fortified by godly living, in the preacher, himself. The most effective work done by the pew is preceded by, and accompanied with, holiness of life, separation from the world, severance from sin. Some of the strongest appeals are made with mute lips -- by godly fathers and saintly mothers who, around the fireside, feared God, loved His cause, and daily exhibited to their children and others about them, the beauties and excellencies of Christian life and conduct.
The best-prepared, most eloquent sermon can be marred and rendered ineffective, by questionable practices in the preacher. The most active church worker can have the labour of his hands vitiated by worldliness of spirit and inconsistency of life. Men preach by their lives, not by their words, and sermons are delivered, not so much in, and from a pulpit, as in tempers, actions, and the thousand and one incidents which crowd the pathway of daily life.
Of course, the prayer of repentance is acceptable to God. He delights in hearing the cries of penitent sinners. But repentance involves not only sorrow for sin, but the turning away from wrong-doing, and the learning to do well. A repentance which does not produce a change in character and conduct, is a mere sham, which should deceive nobody. Old things must pass away, all things must become new.
Praying, which does not result in right thinking and right living, is a farce. We have missed the whole office of prayer if it fail to purge character and rectify conduct. We have failed entirely to apprehend the virtue of prayer, if it bring not about the revolutionizing of the life. In the very nature of things, we must quit praying, or our bad conduct. Cold, formal praying may exist side by side, with bad conduct, but such praying, in the estimation of God, is no praying at all. Our praying advances in power, just in so far as it rectifies the life. Growing in purity and devotion to God will be a more prayerful life.
The character of the inner life is a condition of effectual praying. As is the life, so will the praying be. An inconsistent life obstructs praying and neutralizes what little praying we may do. Always, it is "the prayer of the righteous man which availeth much." Indeed, one may go further and assert, that it is only the prayer of the righteous which avails anything at all -- at any time. To have an eye to God's glory; to be possessed by an earnest desire to please Him in all our ways; to possess hands busy in His service; to have feet swift to run in the way of His commandments -- these give weight and influence and power to prayer, and secure an audience with God. The incubus of our lives often breaks the force of our praying, and, not unfrequently, are as doors of brass, in the face of prayer.
Praying must come out of a cleansed heart and be presented and urged with the "lifting up of holy hands." It must be fortified by a life aiming, unceasingly, to obey God, to attain conformity to the Divine law, and to come into submission to the Divine will.
Let it not be forgotten, that, while life is a condition of prayer, prayer is also the condition of righteous living. Prayer promotes righteous living, and is the one great aid to uprightness of heart and life. The fruit of real praying is right living. Praying sets him who prays to the great business of "working out his salvation with fear and trembling;" puts him to watching his temper, conversation and conduct; causes him to "walk circumspectly, redeeming the time;" enables him to "walk worthy of the vocation wherewith he is called, with all lowliness and meekness;" gives him a high incentive to pursue his pilgrimage consistently by "shunning every evil way, and walking in the good."
"How glibly we talk of praying without ceasing! Yet we are quite apt to quit, if our prayer remained unanswered but one week or month! We assume that by a stroke of His arm or an action of His will, God will give us what we ask. It never seems to dawn on us, that He is the Master of nature, as of grace, and that, sometimes He chooses one way, and sometimes another in which to do His work. It takes years, sometimes, to answer a prayer and when it is answered, and we look backward we can see that it did. But God knows all the time, and it is His will that we pray, and pray, and still pray, and so come to know, indeed and of a truth, what it is to pray without ceasing." -- ANON.
OUR Lord Jesus declared that "men ought always to pray and not to faint," and the parable in which His words occur, was taught with the intention of saving men from faint-heartedness and weakness in prayer. Our Lord was seeking to teach that laxity must be guarded against, and persistence fostered and encouraged. There can be no two opinions regarding the importance of the exercise of this indispensable quality in our praying.
Importunate prayer is a mighty movement of the soul toward God. It is a stirring of the deepest forces of the soul, toward the throne of heavenly grace. It is the ability to hold on, press on, and wait. Restless desire, restful patience, and strength of grasp are all embraced in it. It is not an incident, or a performance, but a passion of soul. It is not a want, half-needed, but a sheer necessity.
The wrestling quality in importunate prayers does not spring from physical vehemence or fleshly energy. It is not an impulse of energy, not a mere earnestness of soul; it is an inwrought force, a faculty implanted and aroused by the Holy Spirit. Virtually, it is the intercession of the Spirit of God, in us; it is, moreover, "the effectual, fervent prayer, which availeth much." The Divine Spirit informing every element within us, with the energy of His own striving, is the essence of the importunity which urges our praying at the mercy-seat, to continue until the fire falls and the blessing descends. This wrestling in prayer may not be boisterous nor vehement, but quiet, tenacious and urgent. Silent, it may be, when there are no visible outlets for its mighty forces.
Nothing distinguishes the children of God so clearly and strongly as prayer. It is the one infallible mark and test of being a Christian. Christian people are prayerful, the worldly-minded, prayerless. Christians call on God; worldlings ignore God, and call not on His Name. But even the Christian had need to cultivate continual prayer. Prayer must be habitual, but much more than a habit. It is duty, yet one which rises far above, and goes beyond the ordinary implications of the term. It is the expression of a relation to God, a yearning for Divine communion. It is the outward and upward flow of the inward life toward its original fountain. It is an assertion of the soul's paternity, a claiming of the sonship, which links man to the Eternal.
Prayer has everything to do with moulding the soul into the image of God, and has everything to do with enhancing and enlarging the measure of Divine grace. It has
everything to do with bringing the soul into complete communion with God. It has everything to do with enriching, broadening and maturing the soul's experience of God. That man cannot possibly be called a Christian, who does not pray. By no possible pretext can he claim any right to the term, nor its implied significance. If he do not pray, he is a sinner, pure and simple, for prayer is the only way in which the soul of man can enter into fellowship and communion with the Source of all Christlike spirit and energy. Hence, if he pray not, he is not of the household of faith.
In this study however, we turn our thought to one phase of prayer -- that of importunity; the pressing of our desires upon God with urgency and perseverance; the praying with that tenacity and tension which neither relaxes nor ceases until its plea is heard, and its cause is won.
He who has clear views of God, and Scriptural conceptions of the Divine character; who appreciates his privilege of approach unto God; who understands his inward need of all that God has for him -- that man will be solicitous, outspoken and importunate. In Holy Writ, the duty of prayer, itself, is advocated in terms which are only barely stronger than those in which the necessity for its importunity is set forth. The praying which influences God is declared to be that of the fervent, effectual outpouring of a righteous man. That is to say, it is prayer on fire, having no feeble, flickering flame, no momentary flash, but shining with a vigorous and steady glow.
The repeated intercessions of Abraham for the salvation of Sodom and Gomorrah present an early example of the necessity for, and benefit deriving from importunate praying. Jacob, wrestling all night with the angel, gives significant emphasis to the power of a dogged perseverance in praying, and shows how, in things spiritual, importunity succeeds, just as effectively as it does in matters relating to time and sense.
As we have noted, elsewhere, Moses prayed forty days and forty nights, seeking to stay the wrath of God against Israel, and his example and success are a stimulus to present-day faith in its darkest hour. Elijah repeated and urged his prayer seven times ere the raincloud appeared above the horizon, heralding the success of his prayer and the victory of his faith. On one occasion Daniel though faint and weak, pressed his case three weeks, ere the answer and the blessing came.
Many nights during His earthly life did the blessed Saviour spend in prayer. In Gethsemane He presented the same petition, three times, with unabated, urgent, yet submissive importunity, which involved every element of His soul, and issued in tears and bloody sweat. His life crises were distinctly marked, his life victories all won, in hours of importunate prayer. And the servant is not greater than his Lord.
The Parable of the Importunate Widow is a classic of insistent prayer. We shall do well to refresh our remembrance of it, at this point in our study:
"And He spake a parable unto them to this end, that men ought always to pray, and not to faint; saying, There was in a city a judge, which feared not God, neither regarded man; and there was a widow in that city; and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterward he said within himself, Though I fear not God nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them? I tell you He will avenge them speedily."
This parable stresses the central truth of importunate prayer. The widow presses her case till the unjust judge yields. If this parable does not teach the necessity for importunity, it has neither point nor instruction in it. Take this one thought away, and you have nothing left worth recording. Beyond all cavil, Christ intended it to stand as an evidence of the need that exists, for insistent prayer.
We have the same teaching emphasized in the incident of the Syrophenician woman, who came to Jesus on behalf of her daughter. Here, importunity is demonstrated, not as a stark impertinence, but as with the persuasive habiliments of humility, sincerity, and fervency. We are given a glimpse of a woman's clinging faith, a woman's bitter grief, and a woman's spiritual insight. The Master went over into that Sidonian country in order that this truth might be mirrored for all time -- there is no plea so efficacious as importunate prayer, and none to which God surrenders Himself so fully and so freely.
The importunity of this distressed mother, won her the victory, and materialized her request. Yet instead of being an offence to the Saviour, it drew from Him a word of wonder, and glad surprise. "O woman, great is thy faith! Be it unto thee, even as thou wilt."
He prays not at all, who does not press his plea. Cold prayers have no claim on heaven, and no hearing in the courts above. Fire is the life of prayer, and heaven is reached by flaming importunity rising in an ascending scale.
Reverting to the case of the importunate widow, we see that her widowhood, her friendlessness, and her weakness counted for nothing with the unjust judge. Importunity was everything. "Because this widow troubleth me," he said, "I will avenge her speedily, lest she weary me." Solely because the widow imposed upon the time and attention of the unjust judge, her case was won.
God waits patiently as, day and night, His elect cry unto Him. He is moved by their requests a thousand times more than was this unjust judge. A limit is set to His tarrying, by the importunate praying of His people, and the answer richly given. God finds faith in His praying child -- the faith which stays and cries -- and He honours it by permitting its further exercise, to the end that it is strengthened and enriched. Then He rewards it by granting the burden of its plea, in plenitude and finality.
The case of the Syrophenician woman previously referred to is a notable instance of successful importunity, one which is eminently encouraging to all who would pray successfully. It was a remarkable instance of insistence and perseverance to ultimate
victory, in the face of almost insuperable obstacles and hindrances. But the woman surmounted them all by heroic faith and persistent spirit that were as remarkable as they were successful. Jesus had gone over into her country, "and would have no man know it." But she breaks through His purpose, violates His privacy, attracts His attention, and pours out to Him a poignant appeal of need and faith. Her heart was in her prayer.
At first, Jesus appears to pay no attention to her agony, and ignores her cry for relief. He gives her neither eye, nor ear, nor word. Silence, deep and chilling, greets her impassioned cry. But she is not turned aside, nor disheartened. She holds on. The disciples, offended at her unseemly clamour, intercede for her, but are silenced by the Lord's declaring that the woman is entirely outside the scope of His mission and His ministry.
But neither the failure of the disciples to gain her a hearing nor the knowledge -- despairing in its very nature -- that she is barred from the benefits of His mission, daunt her, and serve only to lend intensity and increased boldness to her approach to Christ. She came closer, cutting her prayer in twain, and falling at His feet, worshipping Him, and making her daughter's case her own cries, with pointed brevity -- "Lord, help me!" This last cry won her case; her daughter was healed in the self-same hour. Hopeful, urgent, and unwearied, she stays near the Master, insisting and praying until the answer is given. What a study in importunity, in earnestness, in persistence, promoted and propelled under conditions which would have disheartened any but an heroic, a constant soul.
In these parables of importunate praying, our Lord sets forth, for our information and encouragement, the serious difficulties which stand in the way of prayer. At the same time He teaches that importunity conquers all untoward circumstances and gets to itself a victory over a whole host of hindrances. He teaches, moreover, that an answer to prayer is conditional upon the amount of faith that goes to the petition. To test this, He delays the answer. The superficial pray-er subsides into silence, when the answer is delayed. But the man of prayer hangs on, and on. The Lord recognizes and honours his faith, and gives him a rich and abundant answer to his faith-evidencing, importunate prayer.
"Two-thirds of the praying we do, is for that which would give us the greatest possible pleasure to receive. It is a sort of spiritual self-indulgence in which we engage, and as a consequence is the exact opposite of self-discipline. God knows all this, and keeps His children asking. In process of time -- His time -- our petitions take on another aspect, and we, another spiritual approach. God keeps us praying until, in His wisdom, He deigns to answer. And no matter how long it may be before He speaks, it is, even then, far earlier than we have a right to expect or hope to deserve." -- ANON.
THE tenor of Christ's teachings, is to declare that men are to pray earnestly -- to pray with an earnestness that cannot be denied. Heaven has harkening ears only for the whole-hearted, and the deeply-earnest. Energy, courage, and persistent perseverance must back the prayers which heaven respects, and God hears. All these qualities of soul, so essential to effectual praying, are brought out in the parable of the man who went to his friend for bread, at midnight. This man entered on his errand with confidence. Friendship promised him success. His plea was pressing: of a truth, he could not go back empty-handed. The flat refusal chagrined and surprised him. Here even friendship failed! But there was something to be tried yet -- stern resolution, set, fixed determination. He would stay and press his demand until the door was opened, and the request granted. This he proceeded to do, and by dint of importunity secured what ordinary solicitation had failed to obtain.
The success of this man, achieved in the face of a flat denial, was used by the Saviour to illustrate the necessity for insistence in supplicating the throne of heavenly grace. When the answer is not immediately given, the praying Christian must gather courage at each delay, and advance in urgency till the answer comes which is assured, if he have but the faith to press his petition with vigorous faith.
Laxity, faint-heartedness, impatience, timidity will be fatal to our prayers. Awaiting the onset of our importunity and insistence, is the Father's heart, the Father's hand, the Father's infinite power, the Father's infinite willingness to hear and give to His children.
Importunate praying is the earnest, inward movement of the heart toward God. It is the throwing of the entire force of the spiritual man into the exercise of prayer. Isaiah lamented that no one stirred himself, to take hold of God. Much praying was done in Isaiah's time, but it was too easy, indifferent and complacent. There were no mighty movements of souls toward God. There was no array of sanctified energies bent on reaching and grappling with God, to draw from Him the treasures of His grace. Forceless prayers have no power to overcome difficulties, no power to win marked results, or to gain complete victories. We must win God, ere we can win our plea.
Isaiah looked forward with hopeful eyes to the day when religion would flourish, when there would be times of real praying. When those times came, the watchmen would not abate their vigilance, but cry day and night, and those, who were the Lord's remembrancers, would give Him no rest. Their urgent, persistent efforts would keep all spiritual interests engaged, and make increasing drafts on God's exhaustless treasures.
Importunate praying never faints nor grows weary; it is never discouraged; it never yields to cowardice, but is buoyed up and sustained by a hope that knows no despair, and a faith which will not let go. Importunate praying has patience to wait and strength to continue. It never prepares itself to quit praying, and declines to rise from its knees until an answer is received.
The familiar, yet heartening words of that great missionary, Adoniram Judson, is the testimony of a man who was importunate at prayer. He says:
"I was never deeply interested in any object, never prayed sincerely and earnestly for it, but that it came at some time, no matter how distant the day. Somehow, in some shape, probably the last I would have devised, it came."
"Ask, and ye shall receive. Seek, and ye shall find. Knock, and it shall be opened unto you." These are the ringing challenges of our Lord in regard to prayer, and His intimation that true praying must stay, and advance in effort and urgency, till the prayer is answered, and the blessing sought, received.
In the three words ask, seek, knock, in the order in which He places them, Jesus urges the necessity of importunity in prayer. Asking, seeking, knocking, are ascending rounds in the ladder of successful prayer. No principle is more definitely enforced by Christ than that prevailing prayer must have in it the quality which waits and perseveres, the courage that never surrenders, the patience which never grows tired, the resolution that never wavers.
In the parable preceding that of the Friend at Midnight, a most significant and instructive lesson in this respect is outlined. Indomitable courage, ceaseless pertinacity, fixity of purpose, chief among the qualities included in Christ's estimate of the highest and most successful form of praying.
Importunity is made up of intensity, perseverance, patience and persistence. The seeming delay in answering prayer is the ground and the demand of importunity. In the first recorded instance of a miracle being wrought upon one who was blind, as given by Matthew, we have an illustration of the way in which our Lord appeared not to hearken at once to those who sought Him. But the two blind men continue their crying, and follow Him with their continual petition, saying, "Thou Son of David, have mercy on us." But He answered them not, and passed into the house. Yet the needy ones followed Him, and, finally, gained their eyesight and their plea.
The case of blind Bartimaeus is a notable one in many ways. Especially is it remarkable for the show of persistence which this blind man exhibited in appealing to our Lord. If it be -- as it seems -- that his first crying was done as Jesus entered into Jericho, and that he continued it until Jesus came out of the place, it is all the stronger an illustration of the necessity of importunate prayer and the success which comes to those who stake their all on Christ, and give Him no peace until He grants them their hearts' desire.
Mark puts the whole incident graphically before us. At first, Jesus seems not to hear. The crowd rebukes the noisy clamour of Bartimaeus. Despite the seeming unconcern of our Lord, however, and despite the rebuke of an impatient and quick-tempered crowd, the blind beggar still cries, and increases the loudness of his cry, until Jesus is impressed and moved. Finally, the crowd, as well as Jesus, hearken to the beggar's plea and declare in favour of his cause. He gains his case. His importunity avails even in the face of apparent neglect on the part of Jesus, and despite opposition and rebuke from the surrounding populace. His persistence won where half-hearted indifference would surely have failed.
Faith has its province, in connection with prayer, and, of course, has its inseparable association with importunity. But the latter quality drives the prayer to the believing point. A persistent spirit brings a man to the place where faith takes hold, claims and appropriates the blessing.
The imperative necessity of importunate prayer is plainly set forth in the Word of God, and needs to be stated and re-stated today. We are apt to overlook this vital truth. Love of ease, spiritual indolence, religious slothfulness, all operate against this type of petitioning. Our praying, however, needs to be pressed and pursued with an energy that never tires, a persistency which will not be denied, and a courage which never fails.
We have need, too, to give thought to that mysterious fact of prayer -- the certainty that there will be delays, denials, and seeming failures, in connection with its exercise. We are to prepare for these, to brook them, and cease not in our urgent praying. Like a brave soldier, who, as the conflict grows sterner, exhibits a superior courage than in the earlier stages of the battle; so does the praying Christian, when delay and denial face him, increase his earnest asking, and ceases not until prayer prevail. Moses furnishes an illustrious example of importunity in prayer. Instead of allowing his nearness to God and his intimacy with Him to dispense with the necessity for importunity, he regards them as the better fitting him for its exercise. When Israel set up the golden calf, the wrath of God waxed fierce against them, and Jehovah, bent on executing justice, said to Moses when divulging what He purposed doing, "Let Me alone!" But Moses would not let Him alone. He threw himself down before the Lord in an agony of intercession in behalf of the sinning Israelites, and for forty days and nights, fasted and prayed. What a season of importunate prayer was that!
Jehovah was wroth with Aaron, also, who had acted as leader in this idolatrous business of the golden calf. But Moses prayed for Aaron as well as for the Israelites; had he not, both Israel and Aaron had perished, under the consuming fire of God's wrath.
That long season of pleading before God, left its mighty impress on Moses. He had been in close relation with God aforetime, but never did his character attain the greatness that marked it in the days and years following this long season of importunate intercession.
There can be no question but that importunate prayer moves God, and heightens human character! If we were more with God in this great ordinance of intercession, more brightly would our face shine, more richly endowed would life and service be, with the qualities which earn the goodwill of humanity, and bring glory to the Name of God.
PRAYER, without fervour, stakes nothing on the issue, because it has nothing to stake. It comes with empty hands. Hands, too, which are listless, as well as empty, which have never learned the lesson of clinging to the Cross.
Fervourless prayer has no heart in it; it is an empty thing, an unfit vessel. Heart, soul, and life, must find place in all real praying. Heaven must be made to feel the force of this crying unto God.
Paul was a notable example of the man who possessed a fervent spirit of prayer. His petitioning was all-consuming, centered immovably upon the object of his desire, and the God who was able to meet it.
Prayers must be red hot. It is the fervent prayer that is effectual and that availeth. Coldness of spirit hinders praying; prayer cannot live in a wintry atmosphere. Chilly surroundings freeze out petitioning; and dry up the springs of supplication. It takes fire to make prayers go. Warmth of soul creates an atmosphere favourable to prayer, because it is favourable to fervency. By flame, prayer ascends to heaven. Yet fire is not fuss, nor heat, noise. Heat is intensity -- something that glows and burns. Heaven is a mighty poor market for ice.
God wants warm-hearted servants. The Holy Spirit comes as a fire, to dwell in us; we are to be baptized, with the Holy Ghost and with fire. Fervency is warmth of soul. A phlegmatic temperament is abhorrent to vital experience. If our religion does not set us on fire, it is because we have frozen hearts. God dwells in a flame; the Holy Ghost descends in fire. To be absorbed in God's will, to be so greatly in earnest about doing it that our whole being takes fire, is the qualifying condition of the man who would engage in effectual prayer.
Our Lord warns us against feeble praying. "Men ought always to pray," He declares, "and not to faint." That means, that we are to possess sufficient fervency to carry us through the severe and long periods of pleading prayer. Fire makes one alert and vigilant, and brings him off, more than conqueror. The atmosphere about us is too heavily charged with resisting forces for limp or languid prayers to make headway. It takes heat, and fervency and meteoric fire, to push through, to the upper heavens, where God dwells with His saints, in light.
Many of the great Bible characters were notable examples of fervency of spirit when seeking God. The Psalmist declares with great earnestness:
"My soul breaketh for the longing that it hath unto Thy judgments at all times."
What strong desires of heart are here! What earnest soul longings for the Word of the living God!
An even greater fervency is expressed by him in another place:
"As the hart panteth after the water brooks, so panteth my soul after Thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God?"
That is the word of a man who lived in a state of grace, which had been deeply and supernaturally wrought in his soul.
Fervency before God counts in the hour of prayer, and finds a speedy and rich reward at His hands. The Psalmist gives us this statement of what God had done for the king, as his heart turned toward his Lord:
"Thou hast given him his heart's desire, and hast not withholden the request of his lips."
At another time, he thus expresses himself directly to God in preferring his request:
"Lord, all my desire is before Thee; and my groaning is not hid from Thee."
What a cheering thought! Our inward groanings, our secret desires, our heart-longings, are not hidden from the eyes of Him with whom we have to deal in prayer.
The incentive to fervency of spirit before God, is precisely the same as it is for continued and earnest prayer. While fervency is not prayer, yet it derives from an earnest soul, and is precious in the sight of God. Fervency in prayer is the precursor of what God will do by way of answer. God stands pledged to give us the desire of our hearts in proportion to the fervency of spirit we exhibit, when seeking His face in prayer.
Fervency has its seat in the heart, not in the brain, nor in the intellectual faculties of the mind. Fervency therefore, is not an expression of the intellect. Fervency of spirit is something far transcending poetical fancy or sentimental imagery. It is something else besides mere preference, the contrasting of like with dislike. Fervency is the throb and gesture of the emotional nature.
It is not in our power, perhaps, to create fervency of spirit at will, but we can pray God to implant it. It is ours, then, to nourish and cherish it, to guard it against extinction, to prevent its abatement or decline. The process of personal salvation is not only to pray, to express our desires to God, but to acquire a fervent spirit and seek, by all proper means,
to cultivate it. It is never out of place to pray God to beget within us, and to keep alive the spirit of fervent prayer.
Fervency has to do with God, just as prayer has to do with Him. Desire has always an objective. If we desire at all, we desire something. The degree of fervency with which we fashion our spiritual desires, will always serve to determine the earnestness of our praying. In this relation, Adoniram Judson says:
"A travailing spirit, the throes of a great burdened desire, belongs to prayer. A fervency strong enough to drive away sleep, which devotes and inflames the spirit, and which retires all earthly ties, all this belongs to wrestling, prevailing prayer. The Spirit, the power, the air, and food of prayer is in such a spirit."
Prayer must be clothed with fervency, strength and power. It is the force which, centered on God, determines the outlay of Himself for earthly good. Men who are fervent in spirit are bent on attaining to righteousness, truth, grace, and all other sublime and powerful graces which adorn the character of the authentic, unquestioned child of God.
God once declared, by the mouth of a brave prophet, to a king who, at one time, had been true to God, but, by the incoming of success and material prosperity, had lost his faith, the following message:
"The eyes of the Lord run to and fro throughout the whole earth, to shew Himself strong in the behalf of them whose heart is perfect toward Him. Herein hast thou done foolishly; therefore, from henceforth thou shalt have wars."
God had heard Asa's prayer in early life, but disaster came and trouble was sent, because he had given up the life of prayer and simple faith.
In Romans 15:30, we have the word, "strive," occurring, in the request which Paul made for prayerful cooperation.
In Colossians 4:12, we have the same word, but translated differently: "Epaphras always labouring fervently for you in prayer." Paul charged the Romans to "strive together with him in prayer," that is, to help him in his struggle of prayer. The word means to enter into a contest, to fight against adversaries. It means, moreover, to engage with fervent zeal to endeavour to obtain.
These recorded instances of the exercise and reward of faith, give us easily to see that, in almost every instance, faith was blended with trust until it is not too much to say that the former was swallowed up in the latter. It is hard to properly distinguish the specific activities of these two qualities, faith and trust. But there is a point, beyond all peradventure, at which faith is relieved of its burden, so to speak; where trust comes along and says: "You have done your part, the rest is mine!"
In the incident of the barren fig tree, our Lord transfers the marvellous power of faith to His disciples. To their exclamation, "How soon is the fig tree withered alway!" He said:
"If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive."
When a Christian believer attains to faith of such magnificent proportions as these, he steps into the realm of implicit trust. He stands without a tremor on the apex of his spiritual outreaching. He has attained faith's veritable top stone which is unswerving, unalterable, unalienable trust in the power of the living God.
E.M. Bounds (1835-1913)