Prayer

The disciples said to Jesus, “Lord, teach us to pray,” and His message concerning prayer is five-fold: no part complete without the other four parts.

The first part of the message is that in prayer we ask for something and receive it. Prayer I. Definite is petition.” Ask and it shall

Petition be given you” (Luke 11:9).

“Whatsoever ye shall ask, that will I do.” “If ye shall ask anything I will do it” (John 14:13, 14). Prayer is not meditation on the good. Prayer is not living right, though living right has a relation to prayer. Prayer is not quietly doing the will of God. As defined by Jesus, it is asking of Him and receiving what we ask.

Our Lord uses four words in the Greek which are translated by the English word “to pray”

S6

and a study of these will reveal the impulse

that prompts the askinsf. One t

^,, ° Inquiry

word has in it the thought of inquiry. We go to God in prayer to ask questions and learn of Him what we ought to do. We are ignorant. There are many things we cannot understand, and through prayer we seek an explanation. This is the word which Jesus uses when He says of the sin unto death, “I do not say that he shall pray for it” (I John 5:16), which simply means, “I do not say that he shall inquire about it.” Leave the matter entirely with God. Seek the salvation of all without reference to any unpardonable sin.

Another word has in it the sense of need. It is the word used in describing the prayer meeting after Pentecost:” When

Need
they had prayed, the place was

shaken where they were assembled” (Acts 4:31). There was a deep sense of need which appealed to God and moved “the arm that moves the world.” Mr. Potts, the Quaker, walking about Valley Forge in the snow, heard the voice of prayer in the neighboring woods, and on approaching he found George Washington on his knees, expressing to God the great need of the army and the country. That was prayer prompted by a sense of need.

Another word has in it the thought of calling to one’s aid, and was used by Christ when He said, “Thinkest thou that I cannot now pray to my Father, and He will presently give me more than twelve legions of angels?” (Matt. 26:53). This implies that God in answering prayer comes to the aid of His people. A little boy on board a ship understood this. He was ordered by the captain to perform the very dangerous feat of going up into the rigging during a storm. Before going up, he went down into the hold for a few minutes, and then did successfully what he was commanded. On being asked why he went down into the hold, he said: “I went down to ask God to go with me up there.” He believed in a God who is a “present help” in time of need, and this God would have us pray for His aid.

The remaining word has in it the thought

of thanksgiving and praise. This is the word

. most frequently used by Christ.

OratituQC

Watch and pray that ye enter

not into temptation” (Matt. 26:41), as if a grateful, praiseful spirit in our petitions makes a sort of double shield of safety.

All of these words have in them the primary thought of asking that we may receive, whether the asking be prompted by a spirit of inquiry, a sense of need, a desire for help, or a spirit of praise, and we rejoice that God never wearies with our petitions. He delights to “give good things to them that ask Him” (Matt. 7:11).

But we need more than gifts from God. Our greatest need many times is that He shall act for us rather than give to us, God’s Gifts and it is comforting to learn that *“** God worlds in answer to prayer. “Ask and it shall be given unto you,” is not plainer than the other promise, “Whatsoever ye shall ask that will I do.” God’s doings may be more precious than His gifts. In this connection Jesus tells us how difficulties great as mountains may be removed. The man who prays can face the difficulties and by the power of prayer remove them. He can “say to this mountain “; but he must first learn to speak to God in prayer, if he would speak to the mountain in power. There is no ignoring difficulties as if they were insignificant. But while we recognize the mountain as high and heavy, we believe in a God with power great enough to cast it into the sea. Tennyson is right when he sings:

“More things are wrought by prayer Than this world dreams of. Wherefore let

thy voice Rise like a fountain for me night and day. For what are men better than sheep or goats, That nourish a blind life within the brain, If, knowing God, they lift not hands of prayer Both for themselves, and those who call them

friends? For so the whole round world is every way Bound by gold chains about the feet of God.”

And yet I sympathize with Dr. Lorimer’s criticism of the last line. “Bound by gold chains about the feet of God” implies subjection, if not slavery, and does not savor of the familiar relations between child and father. A better figure would be “Bound with silken cords about the heart of God.” “Ye are my friends,” said Jesus, “if ye do whatsoever I command you” (John 15: 14), and He delights to be our friend by doing what we ask Him. There is more in prayer than abject submission.

Reginald Heber, I think, sings the truth more clearly than Tennyson:

“There is an eye that never sleeps,

Beneath the wing of night;
There is an ear that ricver shuts,

When sink the beams of light.
There is an arm that never tires,

When human strength gives way;
There is a love that never fails.

When earthly loves decay.
That eye is fixed on seraph throngs;
That ear is filled with angels’ songs;
That arm upholds the world on high;
That love is throned beyond the sky.
But there’s a power which men can wield

When mortal aid is vain. That eye, that arm, that love to reach,

That listening ear to gain; That power is prayer, which soars on high, And feeds on bliss beyond the sky.”

The second part of the message of Jesus concerning prayer is that we should ask in His name.” Whatsoever ye shall 2. In His

ask m my namey that will I do,” Name

He tells us. And again, “If ye shall ask anything in my name, I will do it.” This, of course, means for the sake of Christ, but

^’ name” in the Bible stands for character, so that when we pray in the name of Christ we are praying in the character of Christ. We ask for what can be given us according to His character. I cannot, therefore, expect my selfish prayers to be answered any more than the prayers of James and John for fire upon the Samaritans were answered. It was not according to the character of Christ. It would be unfitting to ask a man to steal in the name of an honest man, or to lie in the name of One who is Truth, or to be impure in the name of the Most Holy One.

“If we ask anything according to His will, He heareth us,” we are told and so the model prayer is the standard of His will. “Our Father who art in heaven” means that His will is for us to be filial towards God and social towards each other. Whatever a loving father would give to his children we may ask of God, but we come, not saying “my Father,” but “our Father.” We ask for what is best for the whole family. “Hallowed be thy name” shows that His will is that we should be reverential, for adoration is an element of prayer. “Thy kingdom come” reveals His will that we should be missionary in spirit. “Thy will be done on earth as in heaven” tells us that His will is for us to be submissive, while we seek to transform earth into heaven. “Give us this day our daily bread” plainly shows that it is His will for us to have the necessities of life for body and soul. “And lead us not into temptation” indicates that it is His will for us to be cautious and wary of evil. “But deliver us from the evil one” assures us that it is His will for us to be victorious over Satan, however severe his assaults.

The third part of the message of Jesus concerning prayer is that in prayer we ask in faith

for something in His name. He

,, 1 ^M .. Ti. 3- In Faith
says m Mark 11: 24,” What

things soever ye desire when ye pray, believe that

ye receive them, and ye shall have them.”

Again in Matt. 21 :22,” All things whatsoever

ye shall ask in prayer believing ye shall receive.”

“Dost thou believe.’’” was the test question.

“All things are possible to him that believeth.”

To the blind men who had confessed their faith

Jesus said,” According to your faith be it unto

you,” and their sight was restored. Unless a

patient has faith in the physician he is certain not to commit himself unreservedly to his treatment. Unless men in business trust each other, they cannot successfully transact their affairs. Faith is the foundation of the home, of the state, and of commerce. Without confidence there can be no home, no state, no system of trade. So that when we think of praying for a thing we have need to ask one question. Is it within the circle of God’s wilLf If so, believe that God will grant it, and with holy boldness press your petition until He does so. The fact that I desire it is permission to pray, for “What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them.” And prayer is the crucible which tests the quality of our desires. After we have brought them to God in prayer, we are not long in discovering whether or not they are according to His will, and if we have a desire which we cannot bring to God in prayer, we had better take the advice of Coleridge when he says:

“If for any wish thou darest not pray, Then pray to God to cast that wish away.”

The fourth part of the message of Jesus concerning prayer is that in prayer we ask in faith and fellowship for something in “i pel-His name.” If ye abide in me lowship

and my words abide in you, ye shall ask what ye will and it shall be done unto you “(John 15: 7). These words occur in the “vine” chapter of John’s Gospel, and we have in them the relation of the branch to the vine. Child-life is one thing, and branch-life is another. The child is born and then grows away from its mother. Children can live after the mother dies, but the branch is dependent every moment upon the vine. If the vine dies, the branch dies; and the branch dies, if separated from the vine. Just as the branch receives its vitality all the time from the vine, so we are to receive our life every moment from God, if we would be fruitful, for this abiding in Christ refers directly to the fruit-bearing life. The verse which follows says: “Herein is my Father glorified that ye bear much fruit.” The prayerful life is the fruitful life. If we abide in Christ, while His words abide in us, it will be easy for us to “pray without ceasing,” for the life of Christ in us gravitates toward God.

The full message of Jesus concerning prayer is that in prayer we ask in faith and fellowship 5. In God’s fo something in His name, that Glory Qq yay be glorified. “Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son” (John 14: 13). James therefore gives the secret of so many unanswered prayers. “Ye ask and receive not, because ye ask amiss, that ye may consume it upon your desires.” God does not allow us to abuse prayer by making it a means of gratifying the self-life. If so, it would be more of a curse than a blessing.

The week night devotional meeting in which the church assembles for praise, prayer, and The Prayer testimony, is not only the ther-Meeting mometer which indicates the degree of spirtual life, but it is indispensable for the development of young Christians, and the young people’s meeting, though important, should not be permitted to take its place. The mingling of old and young is necessary for the ideal devotional meeting. The young need the ripe experience of mature Christians, while mature Christians need to keep in touch with the enthusiasm and inspiration of youth. Young Christians can help the pastor make the devo tional meeting a success, and we are persuaded that many pastors are more concerned about these meetings than about their Sunday sermons. Byron wrote:

“Society now is one polished horde, Formed of two tribes, the bores and the bored.”

Sad to say, these lines describe too many of our prayer meetings. The pious brethren and sisters go to them expecting to be bored, but feeling that, for the sake of the cause and the pastor, it is their duty to bear this cross.

It is evident that the Apostolic prayer meeting described in Acts 4: 2S-30 was brimful of life. “Being let go” the week following, not one of them would have thought it a cross to go to such a prayer meeting. Now what was the secret?

1. They told their recent experiences. “They reported all that the chief priests and elders had said unto them.” Some good Fresh Tespeople have experiences of many timomes years which they delight to tell, and it is well to tell them, but not too often to the same company. After they have been told about three times, the people know them by heart, but God’s recent dealings with us are always fresh, and the young Christian has such experiences. The Psalmist said, “Come and hear, all ye that fear God, and I will declare what He hath done for my soul.” The great deliverance from sin we may never cease to speak of. Paul’s story of his experience on the way to Damascus never grew old. But God does more for us than deliver us. He leads and comforts and strengthens. Of these recent experiences let us not be slow to speak.

2. They prayed. Not to fill up the time, but because they had something to pray for. Busy Earnest with their Master’s work, their

Prayer faithfulness had provoked bitter

persecution. They prayed for boldness because they felt the need of it. They were more solicitous about the success of the cause they loved than about their own safety or comfort. They yearned for power to heal and do wonders “by the name of thy holy child Jesus.” Their desires were not self -centered. The burden of souls was upon them.

Many of our prayer meetings die for the want of an object. Pastor and people have met simply because it is customary to meet once a week. “The signs and wonders” of conversion are among the things of the past.

The brethren thank the Lord for the privilege of meeting “where prayer Is wont to be made,” when, If the bare truth were told, they would be just as thankful for the privilege of staying at home. They ask of God that “all things may be done with an eye single to His glory,” and It would take a microscope to see really what is being done to glorify Him. How different our prayer meetings when the joy of salvation fills every heart, and the cry for saving power Is as the voice of one man. The songs, talks, and prayers then have life, and “being let go” people are anxious to be in such company.

Too many church members fancy that they belong to an Institution whose duty it is to give them social and Intellectual enjoyment, and to benefit them; whereas the idea of Christ, when He founded the church, was to make it a channel of blessing to others. It receives only as It gives. “To minister, not to be ministered unto” is the genius of Christianity. Could we infuse that thought into our prayer meetings, we should save them from llfelessness. To pray for others and for ourselves that we may help others; to talk for the comfort of others, to live for others

—a body of men and women met with such an

object in view cannot have a dull time.

Though these Apostles were so earnest and

wanted so much, their prayers were not long.

.. The one reported can be repeated

Be Brief. ^.

m half a minute. Prayers are

short in proportion to their earnestness. Men are not wordy when they feel a pressing need. “Lord, save, I perish,” cried sinking Peter. “Jesus, thou Son of David, have mercy on me: my daughter is grievously vexed with a devil,” was a mother’s earnest prayer, while the publican poured out his penitent soul into one short sentence.

“Bless mamma, and papa, and John, and Mary, and James and everybody,” prayed a little boy at his mother’s knee. “If you had said ’ everybody ’ first,” said the younger brother James, “you need not have made such a long prayer.” And we agree with James sometimes, when a good brother closes a ten minutes’ prayer with the petition, “Lord, if we have failed to ask, fail not thou to give.” If he had said that about ten minutes sooner, he might have saved the life of a good prayer meeting. God would have us to be definite in our praying, but definiteness does not demand length.

And prayer is more than begging. Praise should always mingle with petition, for God answers praise. Many prayers are powerless, because they do not praise God for what He has already done. Our Father expects at least a “thank you” from His children for gifts already bestowed before He lavishes others. “Gimme a cent,” said an urchin on a street in New York. The gentleman to whom he spoke gave him a cent. “Gimme ‘nuther,” was the quick response, and the gentleman wished that he had not given a cent to the ungrateful little beggar. “Give, give, give,” we say, while God waits for some recognition of the gifts already bestowed. “In everything by prayer and supplication, with thanksgiving, let your bequests be made known unto God” (Phih 4:6).

But we are not called upon to thank God for everything every time we pray. In private devotions let us pray and praise as long as we wish, but in public prayer be brief, and the interest of the meeting will not suffer.

3. Scripture was freely quoted. The second Psalm expressed their feelings. A religious meetmg where God’s Word is not honored will be Quote Scrip- failure. “Did you have a bless- *“r® ing to-night?” asked a wife of

her husband on his return from church. “No,” was the curt reply, “there was nothing there for God to bless; not a sentence of the Word was in sermon or prayer.” If all young Christians would be careful to come to the prayer meeting with a text of Scripture and give it with or without comment, the interest and power of our meetings would be multiplied. Speak to God in prayer; let God speak to you through His Word, and blessing will follow, as we see it followed this Apostolic prayer meeting.