Prayer

Man has always desired to establish communication with Deity. Very early in the history of the race, Job, hardly beset, voiced this craving, "Oh that I knew where I might find Him, that I might come even to His seat! I would order my cause before Him ..." In contrast to this is the day-long, demented cry of Baal's devotees on Carmel, "Oh Baal, hear us. But there was no voice, nor any that answered".

Prayer presupposes God, and is, therefore, an exercise of faith, "for he that cometh to God must believe that He is, and that He is a Rewarder of them that seek after Him" (Hebrews 11.6). We see Him not, yet believe He is on the throne in heaven. How then, being mortal, may we essay to seek audience of the invisible, eternal God? Well may we say, as did the disciples of old, "Lord teach us to pray!" We gain confidence in our approach when we understand that we are invited, indeed commanded, to pray (Matthew 7.7). Ask, seek, knock; the threefold command is coupled with a triple promise of blessing.

The first response of the convert is prayer (Acts 9.11) and however old we may get, we should never leave the school of prayer. Here practice makes perfect; that is, as perfect as man's approach to God can ever be, for it will always be relative.

Prayer is (a) offered to God (b) in the name and Person of Christ, and (c) in the Holy Spirit.

(a) David said, "Hearken unto the voice of my cry, my King, and my God: for unto Thee do I pray" (Psalm 5.2). Paul wrote, "I bow my knees unto the Father" (Ephesians 3.14).

(b) The Lord Jesus promised, "Whatsoever ye shall ask in my name, that will I do... " (John 14.13,14; see also John 15.16 and 16.24).

(c) Ephesians 6.18 records, "praying at all seasons in the Spirit", and Jude 20, "praying in the Holy Spirit, keep yourselves in the love of God".

The longings of our hearts are moulded into acceptable supplications by the Holy Spirit according to the will of God (Romans 8.26.27), and are presented to the Father through the risen Christ, who is our Advocate before the throne. How wonderful that the Triune God, graciously active in our redemption, should thus continue in our sanctification; forming, presenting and accepting our prayers! As we think on the wonder of His grace our devotion is deepened, our service sanctified and our hearts kept in the peace of God (Philippians 4.6,7).

Private prayer should be in secret, if this is possible (Matthew 6.6). As in everything, Christ is here our great Example. After He had sent the multitudes away, He went into the mountain apart "to pray" (Matthew 14.23; Mark 1.35). How valuable is prayer in the secret place! The very fact of being alone with God stimulates our faith and calls out our devotion to Him. Here, behind closed doors, prayer becomes an avenue of two-way communication, and often His gracious response to our cry is heard only in this quiet atmosphere while the world rushes by. Even as those who love best in human relationships, whose souls are most closely knit, will not always be vocal, but can sit silently with deep contentment in each others presence, so may we learn to keep silence before the Lord listening for His voice and content with this "good part".

Old Testament saints knew well the value of prayer. For instance, Jacob (Genesis 32.24), Daniel (6.10), David (Psalms 139.17,18), Hannah (1 Samuel 1.12,13), and Nehemiah (2.4). The last two incidents prove that one can insulate oneself for ejaculatory prayer even in the busy scenes of life. Our Lord also exemplifies this, "as He was praying alone, the disciples were with Him" (Luke 9.18).

Attitudes proper to prayer. Relative to physical stance, scripturally this may be either standing (Mark 11.25), bowing or kneeling (Acts 20.36; Ephesians 3.15), or with raised hands (Psalm 28.2; 1 Timothy 2.8). Inward spiritual attitude is indicated as lifting up the soul and heart (Psalm 25.1; Lamentations 3.41). The following are some of the conditions to be observed: repentance, confession, and humility (1 Kings 8.33; Nehemiah 1.5-7; Psalm 51.3,4,17), forgiveness (Mark 11.25 but compare with Ephesians 4.32), holiness (1 Timothy 2.8), and with no unconfessed sin (Psalm 66.18), but in self-denial ("fasting" Nehemiah 1.4; Acts 13.3). Ostentation and vain repetition are to be avoided (Matthew 6.5~7).

Hearing and answering. This constitutes one of our greatest problems. The question arises, if God knows what we need before we ask (Matthew 6.8), why pray at all? We must remember that prayer, in this aspect, is not the imparting of information to the Creator as to the need of His creature. It is the intimate approach of the child to the loving Father who, knowing already the need, rejoices to hear the child's request. And, having heard, He always answers, either yes or no. In the context of our spiritual maturing here, and eternal felicity hereafter, His refusals are as truly answers as His bestowals. We see but faintly and disproportionately the measure of our days and often ask amiss. He, viewing our life as a continuing whole, sometimes sees fit to refuse our requests, the granting of which, though seemingly beneficial for a fleeting day, would have an adverse effect for eternity. Sometimes by the bread of adversity and the water of affliction He leads to the better way (Isaiah 30.19-21). Sure it is that He answers "exceeding abundantly above all that we ask or think" (Ephesians 3.20). Who amongst us, of any age, but can look back over the years and thank Him for His refusals, though at the time they were resented? Later we came to recognize that their granting would have neutralized our service and stunted our spiritual growth. Of some it was said, "And He gave them their request; but sent leanness into their souls" (Psalm 1.6.15). So, "we know that to them that love God all things work together for good" (Romans 8.28).

The prayer of faith outreaches to the highest heaven and links on with Christ upon the throne who not only promises, on certain conditions, answers according to our requests but also gives an assurance that such things are as good as ours, even as we pray. What are the prerequisites of the prayer of faith? They are:

(1) Constant abiding in Christ and implicit faith (John 15.7; Matthew 21.22; Mark 11.24; James 1.6).

(2) Observance of His commandments (1 John 3.22).

(3) Asking according to His will (Mark 11.24; 1 John 5.14,15). May we daily experience such oneness with our Lord that our supplications may be in faith, according to His will, bringing untold blessing from Him in whom we abide.

Earnest, importunate prayer. In Acts 2.42 we read that the early disciples "continued stedfastly in ... the prayers" and that not only collectively but also privately (Romans 12.12). Paul enjoins, "Pray without ceasing" (I Thessalonians 5.17), and "Praying at all seasons in the Spirit" (Ephesians 6.18). James tells us that Elijah, a man of like passions with us, prayed fervently with remarkable results (James 5.17) for "the supplication of a righteous man availeth much in its working". Our Lord spoke two parables bearing on this aspect of prayer (Luke 11.543; Luke 18.1-8). Let us not miss their point on account of our revulsion against the characters of the inhospitable neighbour and the unrighteous judge. These were never intended in any sense to be representative of God. The whole weight of the stories is in the

pertinacious, resistless cry of the neighbour and the widow, leading up to the promise, "For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened" (Luke 11.10).

The field of prayer is as wide as the earth; "for all men" (1 Timothy 2.1), "one for another" (James 5.16), "and on my behalf" (Ephesians 6.19), for rulers, masters, servants, children, friends, enemies, fellow-countrymen, strangers, persecutors, the sick; for temporal needs (Matthew 6.11), and for "grace to help us in time of need" (Hebrews 4.16).

The theme of prayer, with its blessings, runs throughout both Old and New Testaments, for example, Isaiah 40.31, "They that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint". "In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall guard (garrison) your hearts and your thoughts in Christ Jesus" (Philippians 4.6,7).

With such incentives and promises, with such a breadth of field and certitude of blessing, the wonder is that we pray so little.

"We kneel how weak, we rise how full of power.

Why, therefore, should we do ourselves this wrong,

Or others-that we are not always strong,

That we are ever overborne with care,

That we should ever weak or heartless be,

Anxious or troubled, when with us is prayer,

And joy and strength and courage are with Thee?"

unknown | Jun 1968
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