Supplication For The People Of God

by Archibald, M. | Category: Old Testament Insights Into Prayer | Jul 2003

Did you say, 'The people of God'?

'The people of God' must be one of the most unpopular titles in today's world. Each of the four words is loaded against man's common outlook:

'the', excluding others

'people', meaning a distinct nation or race

'of', belonging to God in a special way

'God', the Person most people prefer to keep at a distance, even if they believe in Him.

But the first books of the Bible work steadily towards God's rescue of one little people from the might of Egypt. Then follows the revelation that God desired to have a nation that would belong especially to Him, and take character from Him, as an example to all others. That high purpose sweeps through the Old Testament and into the New with insistent language that the believer cannot avoid. "My people", the Lord says repeatedly through the books of Moses. "My people", He appeals through the prophets. Paul writes to Titus of 'a people for his [God's] own possession', and Peter echoes, 'a people for God's own possession' (RV). So much of the course of this world is set against those who might claim such a title, that united prayer is necessary to maintain its existence. We look now at the prayers of three men who grasped that this matter was precious to God, and who set themselves to keep it alive and strong in their times.

David's prayer of sustained praise

We begin with David, described by God as '"a man after my heart, who shall do all my will."' The stature of the man is seen when the Lord rejected his greatest offering - his plan to build a house for God to dwell in, among His people. Instead of cooling off, or becoming embittered with disappointment, David inwardly cherished the goal, and prepared with all his might for the day when a temple would be built.

So because the king had learned to subject his own plans to the will of God, his praise in 1 Chronicles 29:10 rings with reality:

'"Blessed are You, LORD God of Israel, our Father, forever and ever."'

David can say 'Father' with truth because his life showed so much of God's likeness. He can speak uniquely of 'Israel' because he united the tribes together as no other of his time could. He continues to honour the Lord for a large part of the prayer. We understand that the New Testament teaches that the prime occasion for worship as God's holy nation is the Remembrance, where the focus is Christ. Is there, however, a need in our assembly prayers for more sustained praise and thanksgiving for God's other gifts?

"... of Your own we have given You."

David understood the sweetness of a child wishing to spend what the parents have given on a present for father or mother in return: perhaps as one who had been so hurt by the selfishness of his own sons. He spoke of how much it meant for a nation who had been without their own home for hundreds of years to be able soon to build a house for their God, as permanent as their possession of their new land. Our world, with all its advances, is no more stable or peaceful than theirs, and it is our privilege to be called to build a spiritual house on the unshifting foundation of the teaching of the Lord: a welcoming home, standing also for God's unchanging holiness in the face of human opinion. This demands united prayer, such as David led the people in, that day:

'O LORD ... keep this for ever in the imagination of the thoughts of the heart of thy people' (1 Chr.29:18 AV, RV).

The king who knew the inward reach of prayer

David's great son was blessed with glory and fame because he asked for an understanding heart. The Hebrew 'hearing heart' (1 Kin.3:9 RVM) teaches us that Solomon learned to hear the true, underlying message in what others said; to read their situation with God's supply of wisdom. At the dedication of the Temple, this man unfolds his vision that the house of the Lord should be 'in the hearts of all Israel', wherever they might be in the land or beyond it. He asked that it would be a house of prayer to which they would be confident to bring all their needs: 'every man the plague of his own heart' (1 Kin.8:38). How well this king knew both our heartache, and our self-deception! In contrast, he knew like his father that the God who keeps watch over Israel does not sleep, but listens for our cry night and day. He is still ready to give liberally to any who asks for wisdom (Jas.1:5).

The extent of the welcome

Then in the largeness of Solomon's own heart, he went further:

'"Moreover, concerning a foreigner who ... has come from a far country for Your name's sake (for they will hear of Your name and Your strong hand and Your outstretched arm), when he comes and prays towards this temple, hear in heaven ... and do ..."' (1 Kin.8:41-43).

Was Solomon thinking of his ancestress Ruth, who so came to seek the mercy of the God of Israel? Certainly her great heart of faith and love was in him also.

Another man who both loved Israel and was an apostle to the nations beyond teaches the importance of prayer 'for all the saints' (Eph.6:18). We see his record of care for so many individuals (e.g. Rom.16); but here he calls for prayer for each saint in the assembly, whatever their degree of involvement. Romans 10:1 shows Paul's prayers were filled also with those who might yet belong or return to the Fellowship of God's Son. He prayed that the Thessalonians' love would increase and abound towards all men (1 Thes.3:12).

Reverence

Solomon also teaches us proper respect. He began that day standing, to be seen and heard by the congregation (1 Kin.8:22). But as his prayer deepened to supplication, he took to his knees (8:54). Even with the liberty we enjoy in Christ, we do well to show the reverence of sinners saved by grace in our posture before God, as in our hearts:

'... let us have grace, whereby we may offer service well pleasing to God with reverence and awe: for our God is a consuming fire' (Heb.12:28,29 RV).

Preparation for all service

Nehemiah shines as an example of preparedness. When a crisis came, we can assume he was already practised in recourse to prayer. When he arrived at Jerusalem, he did not spare himself the trouble of prospecting the wall that very night, so he was ready to lead the planning next day. When the wall was completed, Nehemiah's registration of the people paved the way for the great assembly in which the priests and Levites taught the law, and the immediate enactment of the Feast of Tabernacles. It is no surprise, then, to see his influence in the period of confession by the people, who now wanted to make themselves acceptable to God. So although we might have expected a celebration directly after the rebuilding of the wall, in fact there was an extensive period of purifying: a quarter of the final day spent in confession, and a quarter in reading the law. Thus they discovered the blessing of a feast that fell due just then, and was designed for rejoicing.

Preparation for the Remembrance and the Prayers

The same principle appears in the instruction we are given for the Remembrance. First, '... let a man examine himself, and so let him eat ...' (1 Cor. 11:28). The heart of the singer of Psalm 45 'overflows' in worship, but he says, 'I speak the things which I have made touching the king' (RV). He had taken time to gather and compose his thoughts, and that meditation did not dampen, but stirred his heart till it overflowed.

Can we, then, expect power in the assembly prayers if we do not also prepare ourselves beforehand? James reminds us that it is the prayer of a righteous man that is effective (5:16). Of course, time at the throne of grace may rightly be given to confession. But we may learn from those survivors of the captivity to humble ourselves before making requests. Yes, that was a special occasion, producing one of the great commentaries that ranks Nehemiah 9 with Acts 7 and Acts 21 for our instruction. But the same approach applies, whatever the scale of the occasion: self-examination; careful reading; confession; and then thanksgiving. Notice the telling expression in Nehemiah 9:2: they 'separated themselves ... and they stood and confessed ...'

"You alone are the LORD..."

From all three prayers we have studied, we learn that the opening was devoted to consideration of the greatness of God, and His past dealings with His people. Only after this focus is there a move towards the immediate problem or request.

Finally, we may see how the people of God in those days saw their communion with Him as vital to their survival, let alone their spiritual health. Prayer together renews spiritual strength. Collective prayer unites saints - and delights the heart of God. It will help people listen, if, as Moody asked, some prayers are "cut at both ends, and set on fire in the middle."

'"For the LORD'S portion is His people"' (Deut.32:9), but He can only bless when we are ready.

Archibald, M. | Jul 2003
Old Testament Insights Into Prayer