HOW TO PRAY
by R. A. Torrey
"Ye shall ask what ye will, and it will be done
unto you":
The world-renowned classic which has already shown millions
that God's answers come to those who know how to ask.
WHO CAN HELP?
Most of us know we OUGHT to pray, but many seem uncertain as
to HOW, WHEN, and WHERE to pray. This book is the classic
Christian answer to these vital questions.
Believing that many prayers are not answered because they
are not intelligently offered, Dr. Torrey examines the
MOODS, the METHODS and the MEANINGS of prayer. He considers
all the problems and questioning of the sincere seeker, and
in answer to them offers an outline for effective praying
that is as positive as it is beautiful and inspirational.
The gentle art of prayer, within these pages, is put within
the reach of the least of us. To read it is a mountain-top
experience of communion with a loving, ANSWERING God.
"YOU HAVE NOT BECAUSE YOU ASK NOT"...
...and Dr. Torrey goes on to give reasons why men should
pray -- and what prayer can do:
"Prayer is God's appointed way for obtaining things, and the
great secret of all lack in our experience, in our life and
in our work is neglect of prayer."
"All the mighty men of God outside the Bible have been men
of prayer. They have differed from one another in many
things, but in this they have been alike."
"Prayer, in every care and anxiety and need of life, with
thanksgiving, is the means God has appointed for out
obtaining freedom from all anxiety, and the peace of God
which passeth all understanding."
Men should pray -- as Christ Himself prayed -- and this little
masterpiece of inspiration and faith tells you why, how; it is a
faithful guide to the richest fulfillment of the Christian life.
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Page 2
HOW TO PRAY
R. A. TORREY
SPIRE BOOKS, FLEMING H. REVELL COMPANY, OLD TAPPAN, NEW JERSEY
How to Pray, A Spire Book, published by Pyramid Publications for
Fleming H. Revell Company, Fifth printing March, 1975
Copyright 1900 by Fleming H. Revell Company, all rights reserved
printed in the United States of America
SPIRE BOOKS are published by Fleming H. Revell Company, Old Tappan,
New Jersey 07675, USA.
[Entered into electronic media on a Radio Shack TRS-80 Model 100
(notebook) computer by Clyde Price, Bible teacher, P O Box 667, Red
Oak, GA 30272-0667, USA.]
*
INDEX
Chapter
I. The Importance of Prayer
II. Praying unto God
III. Obeying and Praying
IV. Praying in the Name of Christ and
According to the Will of God
V. Praying in the Spirit
VI. Always Praying and Not Fainting
VII. Abiding in Christ
VIII. Praying with Thanksgiving
IX. Hindrances to Prayer
X. When to Pray
XI. The Need of Prayer Before and
During Revivals
XII. The Place of Prayer before and
during Revivals
In the 6th chapter of Ephesians in the 18th verse we read
words which put the tremendous importance of prayer with startling
and overwhelming force:
"Praying always with all prayer and supplication in the
Spirit, and watching thereunto with all perseverance and
supplication for all saints."
When we stop to weigh the meaning of these words, then note
the connection in which they are found, the intelligent child of God
is driven to say,
"I must pray, pray, pray. I must put all my energy and all
my heart into prayer. Whatever else I do, I must pray."
The Revised Version is, if possible, stronger than the
Authorized:
"With all prayer and supplication praying at all seasons in
the spirit, and watching thereunto in all perseverance and
supplication for all the saints."
Note the ALLS: "with ALL prayer," "at ALL seasons," "in
ALL perseverance," "for ALL the saints." Note the piling up of
strong words, "prayer," "supplication," "perseverance." Note once
more the strong expression, "watching thereunto," more literally,
"being sleepless thereunto." Paul realized the natural slothfulness
of man, and especially his natural slothfulness in prayer. How
seldom we pray things through! How often the church and the
individual get right up to the verge of a great blessing in prayer
and just then let go, get drowsy, quit. I wish that these words
"being sleepless unto prayer" might burn into our hearts. I wish
the whole verse might burn into our hearts.
But why is this constant, persistent, sleepless, overcoming
prayer so needful?
1. First of all, BECAUSE THERE IS A DEVIL.
He is cunning, he is mighty, he never rests, he is ever plotting the
downfall of the child of God; and if the child of God relaxes in
prayer, the devil will succeed in ensnaring him.
This is the thought of the context. The 12th verse reads:
"For our wrestling is not against flesh and blood, but against the
principalities, against the powers, against the world rulers of this
darkness, against the spiritual hosts of wickedness in the heavenly
places." (R.V.) Then comes the 13th verse: "Wherefore take up the
whole armor of God, that ye may be able to withstand in the evil
day, and, having done all, to stand." (R.V.) Next follows a
description of the different parts of the Christian's armor, which
we are to put on if we are to stand against the devil and his mighty
wiles. Then Paul brings all to a climax in the 18th verse, telling
us that to all else we must add prayer -- constant, persistent,
untiring, sleepless prayer in the Holy Spirit, or all else will go
for nothing.
2. A second reason for this constant, persistent, sleepless,
overcoming prayer is that PRAYER IS GOD'S APPOINTED WAY FOR
OBTAINING THINGS, AND THE GREAT SECRET OF ALL LACK IN OUR
EXPERIENCE, IN OUR LIFE AND IN OUR WORK IS NEGLECT OF PRAYER.
James brings this out very forcibly in the 4th chapter and
2nd verse of his epistle: "Ye have not because ye ask not." These
words contain the secret of the poverty and powerlessness of the
average Christian -- neglect of prayer.
"Why is it," many a Christian is asking, "I make so little
progress in my Christian life?"
"Neglect of prayer," God answers. "You have not because you
ask not."
"Why is it," many a minister is asking, "I see so little
fruit from my labors?"
Again God answers, "Neglect of prayer. You have not because
you ask not."
"Why is it," many a Sunday-School teacher is asking, "that I
see so few converted in my Sunday-School class?"
Still God answers, "Neglect of prayer. You have not because
you ask not."
"Why is it," both ministers and churches are asking, "that
the church of Christ makes so little headway against unbelief and
error and sin and worldliness?"
Once more we hear God answering, "Neglect of prayer. You
have not because you ask not."
3. The third reason for this constant, persistent,
sleepless, overcoming prayer is that THOSE MEN WHOM GOD SET FORTH AS
A PATTERN OF WHAT HE EXPECTED CHRISTIANS TO BE -- THE APOSTLES --
REGARDED PRAYER AS THE MOST IMPORTANT BUSINESS OF THEIR LIVES.
When the multiplying responsibilities of the early church
crowded in upon them, they "called the multitude of the disciples
unto them, and said, It is not reason that we should leave the Word
of God, and serve tables. Wherefore, brethren, look ye out among
you seven men of honest report, full of the Holy Ghost and wisdom,
whom we may appoint over this business. But WE WILL GIVE OURSELVES
CONTINUALLY TO PRAYER and to the ministry of the Word." It is
evident from what Paul wrote to the churches and to individuals
about praying for them, that very much of his time and strength and
thought was given to prayer. (Rom 1:9, R.V.; Eph 1:15-16; Col 1:9, R.V.; 1_Thess. 3:10; 2_Tim. 1:3, R.V.)
All the mighty men of God outside the Bible have been men of
prayer. They have differed from one another in many things, but in
this they have been alike.
4. But there is a still weightier reason for this constant,
persistent, sleepless, overcoming prayer. It is, PRAYER OCCUPIED A
VERY PROMINENT PLACE AND PLAYED A VERY IMPORTANT PART IN THE EARTHLY
LIFE OF OUR LORD.
Turn, for example, to Mark 1:35. We read, "And in the
morning, rising up a great while before day, He went out, and
departed into a solitary place, and there prayed." The preceding
day had been a very busy and exciting one, but Jesus shortened the
hours of needed sleep that He might arise early and give Himself to
more sorely needed prayer.
Turn again to Luke 6:12, where we read, "And it came to pass
in those days that He went out into a mountain to pray, and
continued all night in prayer to God." Our Savior found it
necessary on occasion to take a whole night for prayer.
The words "pray" and "prayer" are used at least twenty-five
times in connection with our Lord in the brief record of His life in
the four Gospels, and His praying is mentioned in places where the
words are not used. Evidently prayer took much of the time and
strength of Jesus, and a man or woman who does not spend much time
in prayer, cannot properly be called a follower of Jesus Christ.
5. There is another reason for constant, persistent,
sleepless, overcoming prayer that seems if possible even more
forcible than this, namely, PRAYING IS THE MOST IMPORTANT PART OF
THE PRESENT MINISTRY OF OUR RISEN LORD.
Christ's ministry did not close with His death. His atoning
work was finished then, but when He rose and ascended to the right
hand of the Father, He entered upon other work for us just as
important in its place as His atoning work. It cannot be divorced
from His atoning work; it rests upon that as its basis, but it is
necessary to our complete salvation.
What that great present work is, by which He carries our
salvation on to completeness, we read in Heb 7:25, "Wherefore He is
able also to save them to the uttermost that come unto God by Him,
seeing HE EVER LIVETH TO MAKE INTERCESSION FOR THEM." This verse
tells us that Jesus is able to save us unto the uttermost, not
merely FROM the uttermost, but UNTO the uttermost, unto entire
completeness, absolute perfection, because He not merely died, but
because He also "ever liveth." The verse also tells us for what
purpose He now lives, "TO MAKE INTERCESSION FOR US," to pray.
Praying is the principal thing He is doing in these days. It is by
His prayers that He is saving us.
The same thought is found in Paul's remarkable, triumphant challenge
in Rom 8:34 -- "Who is he that shall condemn? It is Christ Jesus
that died, yea rather, that was raised from the dead, who is at the
right hand of God, WHO ALSO MAKETH INTERCESSION FOR US." (R.V.)
If we then are to have fellowship with Jesus Christ in His
present work, we must spend much time in prayer; we must give
ourselves to earnest, constant, persistent, sleepless, overcoming
prayer. I know of nothing that has so impressed me with a sense of
the importance of praying at all seasons, being much and constantly
in prayer, as the thought that that is the principal occupation at
present of my risen Lord. I want to have fellowship with Him, and
to that end I have asked the Father that whatever else He may make
me, to make me at all events an intercessor, to make me a man who
knows how to pray, and who spends much time in prayer.
This ministry of intercession is a glorious and a mighty
ministry, and we can all have part in it. The man or the woman who
is shut away from the public meeting by sickness can have part in
it; the busy mother; the woman who has to take in washing for a
living can have part -- she can mingle prayers for the saints, and
for her pastor, and for the unsaved, and for foreign missionaries,
with the soap and water as she bends over the washtub, and not do
the washing any more poorly on that account; the hard driven man of
business can have part in it, praying as he hurries from duty to
duty. But of course we must, if we would maintain this spirit of
constant prayer, take time -- and take plenty of it -- when we shall
shut ourselves up in the secret place alone with God for nothing but
prayer.
6. The sixth reason for constant, persistent, sleepless,
overcoming prayer is that PRAYER IS THE MEANS THAT GOD HAS APPOINTED
FOR OUR RECEIVING MERCY, AND OBTAINING GRACE TO HELP IN TIME OF
NEED.
Heb 4:16 is one of the simplest and sweetest verses in the
Bible, -- "Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in time of need."
These words make it very plain that God has appointed a way by which
we shall seek and obtain mercy and grace. That way is prayer; bold,
confident, outspoken approach to the throne of grace, the most holy
place of God's presence, where our sympathizing High Priest, Jesus
Christ, has entered in our behalf. (Verses 14, 15.)
Mercy is what we need, grace is what we must have, or all
our life and effort will end in complete failure. Prayer is the way
to get them. There is infinite grace at our disposal, and we make
it ours experimentally by prayer. Oh, if we only realized the
fullness of God's grace, that is ours for the asking, its height and
depth and length and breadth, I am sure that we would spend more
time in prayer. The measure of our appropriation of grace is
determined by the measure of our prayers.
Who is there that does not feel that he needs more grace?
Then ask for it. Be constant and persistent in your asking. Be
importunate and untiring in your asking. God delights to have us
"shameless" beggars in this direction; for it shows our faith in
Him, and He is mightily pleased with faith. Because of our
"shamelessness" He will rise and give us as much as we need
(Luke 11:8). What little streams of mercy and grace most of us know, when
we might know rivers overflowing their banks!
7. The next reason for constant, persistent, sleepless,
overcoming prayer is that PRAYER IN THE NAME OF JESUS CHRIST IS THE
WAY JESUS CHRIST HIMSELF HAS APPOINTED FOR HIS DISCIPLES TO OBTAIN
FULLNESS OF JOY.
He states this simply and beautifully in John 16:24,
"Hitherto have ye asked nothing in My name; ask, and ye shall
receive, that your joy may be fulfilled." "Made full" is the way
the Revised Version reads. Who is there that does not wish his joy
filled full? Well, the way to have it filled full is by praying in
the name of Jesus. We all know people whose joy is filled full,
indeed, it is just running over, is shining from their eyes,
bubbling out of their very lips, and running off their finger tips
when they shake hands with you. Coming in contact with them is like
coming in contact with an electrical machine charged with gladness.
Now people of that sort are always people that spend much time in
prayer.
Why is it that prayer in the name of Christ brings such
fullness of joy? In part, because we get what we ask. But that is
not the only reason, nor the greatest. It makes God real. When we
ask something definite of God, and He gives it, how real God
becomes! He is right there! It is blessed to have a God who is
real, and not merely an idea. I remember how once I was taken
suddenly and seriously sick all alone in my study. I dropped upon
my knees and cried to God for help. Instantly all pain left me -- I
was perfectly well. It seemed as if God stood right there, and had
put out His hand and touched me. The joy of the healing was not so
great as the joy of meeting God.
There is no greater joy on earth or in heaven, than
communion with God, and prayer in the name of Jesus brings us into
communion with Him. The Psalmist was surely not speaking only of
future blessedness, but also of present blessedness when he said,
"In Thy presence is fullness of joy." (Pss 16:11.) O the
unutterable joy of those moments when in our prayers we really press
into the presence of God!
Does some one say. "I have never known any such joy as that
in prayer"?
Do you take enough leisure for prayer to actually get into
God's presence? Do you really give yourself up to prayer in the
time which you do take?
8. The eighth reason for constant, persistent, sleepless,
overcoming prayer is that PRAYER, IN EVERY CARE AND ANXIETY AND NEED
OF LIFE, WITH THANKSGIVING, IS THE MEANS THAT GOD HAS APPOINTED FOR
OBTAINING FREEDOM FROM ALL ANXIETY, AND THE PEACE OF GOD WHICH
PASSETH ALL UNDERSTANDING.
"Be careful for nothing," says Paul, "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 keep your hearts and minds through Christ
Jesus." (Phil 4:6-7.) To many this seems at the first glance, the
picture of a life that is beautiful, but beyond the reach of
ordinary mortals; not so at all. The verse tells us how the life is
attainable by every child of God: "Be careful for nothing," or as the
Revised Version reads, "In nothing be anxious." The remainder of the
verse tells us how, and it is very simple: "But in everything by
prayer and supplication with thanksgiving let your requests be made
known unto God." What could be plainer or more simple than that?
Just keep in constant touch with God, and when any trouble or
vexation, great or small, comes up, speak to Him about it, never
forgetting to return thanks for what He has already done. What will
the result be? "The peace of God which passeth all understanding
shall guard your hearts and your thoughts in Christ Jesus." (R.V.)
That is glorious, and as simple as it is glorious! Thank
God, many are trying it. Don't you know any one who is always
serene? Perhaps he is a very stormy man by his natural make-up, but
troubles and conflicts and reverses and bereavements may sweep
around him, and the peace of God which passeth all understanding
guards his heart and his thoughts in Christ Jesus.
We all know such persons. How do they manage it?
Just by prayer, that is all. Those persons who know the
deep peace of God, the unfathomable peace that passeth all
understanding, are always men and women of much prayer.
Some of us let the hurry of our lives crowd prayer out, and
what a waste of time and energy and nerve force there is by the
constant worry! One night of prayer will save us from many nights
of insomnia. Time spent in prayer is not wasted, but time invested
at big interest.
9. The ninth reason for constant, persistent, sleepless,
overcoming prayer is that PRAYER IS THE METHOD THAT GOD HIMSELF
HAS APPOINTED FOR OUR OBTAINING THE HOLY SPIRIT.
Upon this point the Bible is very plain. Jesus says, "If
ye then, being evil, know how to give good gifts unto your
children, how much more shall your heavenly Father give the Holy
Spirit to them that ask Him?" (Luke 11:13.) Men are telling us
in these days, very good men too, "You must not pray for the Holy
Spirit," but what are they going to do with the plain statement
of Jesus Christ, "How much more will your heavenly Father give
the Holy Spirit TO THEM THAT ASK HIM?"
Some years ago when an address on the baptism with the
Holy Spirit was announced, a brother came to me before the
address and said with much feeling,
"Be sure and tell them not to pray for the Holy Spirit."
"I will surely not tell them that, for Jesus says, 'How
much more shall your heavenly Father give the Holy Spirit to them
that ask Him'."
"Oh, yes," he replied, "but that was before Pentecost."
"How about Acts 4:31? was that before Pentecost, or
after?"
"After, of course."
"Read it."
"'And when they had prayed, the place was shaken where
they were assembled together; and they were all FILLED WITH THE
HOLY GHOST, and they spake the Word of God with boldness.'"
"How about Acts 8:15? was that before Pentecost or
after?"
"After."
"Please read."
"'Who, when they were come down PRAYED for them, that
they might receive the Holy Ghost.'"
He made no answer. What could he answer? It is plain as
day in the Word of God that before Pentecost and after, the first
baptism and the subsequent fillings with the Holy Spirit were
received in answer to definite prayer. Experience also teaches
this.
Doubtless many have received the Holy Spirit the moment
of their surrender to God before there was time to pray, but how
many there are who know that their first definite baptism with
the Holy Spirit came while they were on their knees or faces
before God, alone or in company with others, and who again and
again since that have been filled with the Holy Spirit in the
place of prayer!
I know this as definitely as I know that my thirst has
been quenched while I was drinking water. Early one morning in
the Chicago Avenue Church prayer room, where several hundred
people had been assembled a number of hours in prayer, the Holy
Spirit fell so manifestly, and the whole place was so filled with
His presence, that no one could speak or pray, but sobs of joy
filled the place. Men went out of that room to different parts
of the country, taking trains that very morning, and reports soon
came back of the out-pouring of God's Holy Spirit in answer to
prayer. Others went out into the city with the blessing of God
upon them. This is only one instance among many that might be
cited from personal experience.
If we would only spend more time in prayer, there would
be more fullness of the Spirit's power in our work. Many and
many a man who once worked unmistakably in the power of the Holy
Spirit is now filling the air with empty shoutings, and beating
it with his meaningless gesticulations, because he has let prayer
be crowded out. we must spend much time on our knees before God,
if we are to continue in the power of the Holy Spirit.
10. The tenth reason for constant, persistent, sleepless,
overcoming prayer is that PRAYER IS THE MEANS THAT CHRIST HAS
APPOINTED WHEREBY OUR HEARTS SHALL NOT BECOME OVERCHARGED WITH
SURFEITING AND DRUNKENNESS AND CARES OF THIS LIFE, AND SO THE DAY
OF CHRIST'S RETURN COME UPON US SUDDENLY AS A SNARE.
One of the most interesting and solemn passages upon
prayer in the Bible is along this line. (Luke 21:34-36) "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. For as a snare shall it come on
all them that dwell in the face of the whole earth. Watch ye
therefore, and PRAY ALWAYS, that ye may be accounted worthy to
escape all these things that shall come to pass, and to stand
before the Son of man." According to this passage there is only
one way in which we can be prepared for the coming of the Lord
when He appears, that is, through much prayer.
The coming again of Jesus Christ is a subject that is
awakening much interest and much discussion in our day; but it is
one thing to be interested in the Lord's return, and to talk
about it, and quite another thing to be prepared for it. We live
in an atmosphere that has a constant tendency to unfit us for
Christ's coming. The world tends to draw us down by its
gratifications and by its cares. There is only one way by which
we can rise triumphant above these things--by constant watching
unto prayer, that is, by sleeplessness unto prayer. "Watch" in
this passage is the same strong word used in Eph 6:18, and
"always" the same strong phrase "in every season." The man who
spends little time in prayer, who is not steadfast and constant
in prayer, will not be ready for the Lord when He comes. But we
may be ready. How? Pray! Pray! Pray!
11. There is one more reason for constant, persistent,
sleepless, overcoming prayer, and it is a mighty one: BECAUSE OF
WHAT PRAYER ACCOMPLISHES. Much has really been said upon that
already, but there is much also that should be added.
(1) Prayer promotes our spiritual growth as almost
nothing else, indeed as nothing else but Bible study; and true
prayer and true Bible study go hand in hand.
It is through prayer that my sin is brought to light, my
most hidden sin. As I kneel before God and pray, "Search me, O
God, and know my heart; try me, and know my thoughts; and see if
there be any wicked way in me," (Ps.139:23,24), God shoots the
penetrating rays of His light into the innermost recesses of my
heart, and the sins I never suspected are brought to view. In
answer to prayer, God washes me from mine iniquity and cleanses
me from my sin (Pss 51:2). In answer to prayer my eyes are
opened to behold wondrous things out of God's Word (Pss 119:18).
In answer to prayer I get wisdom to know God's way (Jas 1:5) and
strength to walk in it. As I meet God in prayer and gaze into
His face, I am changed into His own image from glory to glory (
2_Cor. 3:18). Each day of true prayer life finds me liker to my
glorious Lord.
John Welch, son-in-law to John Knox, was one of the most
faithful men of prayer this world ever saw. He counted that day
ill-spent in which seven or eight hours were not used alone with
God in prayer and the study of His Word. An old man speaking of
him after his death said, "He was a type of Christ."
How came he to be so like his Master?
His prayer life explains the mystery.
(2) Prayer brings power into our work.
If we wish power for any work to which God calls us, be
it preaching, teaching, personal work, or the rearing of our
children, we can get it by earnest prayer.
A woman with a little boy who was perfectly incorrigible,
once came to me in desperation and said:
"What shall I do with him?"
I asked, "Have you ever tried prayer?"
She said that she had prayed for him, she thought. I
asked if she had made his conversion and his character a matter
of definite, expectant prayer. She replied that she had not been
definite in the matter. She began that day, and at once there
was a marked change in the child, and he grew up into Christian
manhood.
How many a Sunday-school teacher has taught for months
and years, and seen no real fruit from his labors, and then has
learned the secret of intercession, and by earnest pleading with
God, has seen his scholars brought one by one to Christ! How
many a poor preacher has become a mighty man of God by casting
away his confidence in his own ability and gifts, and giving
himself up to God to wait upon Him for the power that comes from
on high! John Livingstone spent a night, with some others
likeminded, in prayer to God and religious conversation, and when
he preached next day in the Kirk of Shotts five hundred people
were converted, or dated some definite uplift in their life to
that occasion. Prayer and power are inseparable.
(3) Prayer avails for the conversion of others.
There are few converted in this world unless in
connection with some one's prayers. I formerly thought that no
human being had anything to do with my own conversion, for I was
not converted in church or Sunday-school, or in personal
conversation with any one. I was awakened in the middle of the
night and converted. As far as I can remember I had not the
slightest thought of being converted, or of anything of that
character, when I went to bed and fell asleep; but I was awakened
in the middle of the night and converted probably inside of five
minutes. A few minutes before I was about as near eternal
perdition as one gets. I had one foot over the brink and was
trying to get the other one over. I say I thought no human being
had anything to do with it, but I had forgotten my mother's
prayers, and I afterward learned that one of my college
classmates had chosen me as one to pray for until I was saved.
Prayer often avails where everything else fails. How
utterly all of Monica's efforts and entreaties failed with her
son, but her prayers prevailed with God, and the dissolute youth
became St. Augustine, the mighty man of God. By prayer the
bitterest enemies of the Gospel have become its most valiant
defenders, the greatest scoundrels the truest sons of God, and
the vilest women the purest saints. Oh, the power of prayer to
reach down, down, down, where hope itself seems vain, and lift
men and women up, up, up into fellowship with and likeness to
God. It is simply wonderful! How little we appreciate this
marvelous weapon!
(4) Prayer brings blessings to the church.
The history of the church has always been a history of
grave difficulties to overcome. The devil hates the church and
seeks in every way to block its progress; now by false doctrine,
again by division, again by inward corruption of life. But by
prayer, a clear way can be made through everything. Prayer will
root out heresy, allay misunderstanding, sweep away jealousies
and animosities, obliterate immoralities, and bring in the full
tide of God's reviving grace. History abundantly proves this.
In the hour of darkest portent, when the case of the church,
local or universal, has seemed beyond hope, believing men and
believing women have met together and cried to God and the answer
has come.
It was so in the days of Knox, it was so in the days of
Wesley and Whitfield, it was so in the days of Edwards and
Brainerd, it was so in the days of Finney, it was so in the days
of the great revival of 1857 in this country and of 1859 in
Ireland, and it will be so again in your day and mine. Satan has
marshalled his forces. Christian science with its false Christ--
a woman--lifts high its head. Others making great pretensions of
apostolic methods, but covering the rankest dishonesty and
hypocrisy with these pretensions, speak with loud assurance.
Christians equally loyal to the great fundamental truths of the
Gospel are glowering at one another with a devil-sent suspicion.
The world, the flesh and the devil are holding high carnival. It
is now a dark day, BUT--now "it is time for Thee, Lord, to work;
for they have made void Thy law." (Pss). And He is
getting ready to work, and now He is listening for the voice of
prayer. Will He hear it? Will He hear it from you? Will He
hear it from the church as a body? I believe He will.
We have seen something of the tremendous importance and the
resistless power of prayer, and now we come directly to the question-
-how to pray with power.
1. In the 12th chapter of the Acts of the Apostles we have
the record of a prayer that prevailed with God, and brought to pass
great results. In the 5th verse of this chapter, the manner and
method of this prayer is described in few words:
"Prayer was made without ceasing of the church UNTO GOD for
him."
The first thing to notice in this verse is the brief
expression "unto God." The prayer that has power is the prayer that
is offered unto God.
But some will say, "Is not all prayer unto God?"
No. Very much of so-called prayer, both public and private,
is not unto God. In order that a prayer should be really unto God,
there must be a definite and conscious approach to God when we pray;
we must have a definite and vivid realization that God is bending
over us and listening as we pray. In very much of our prayer there
is really but little thought of God. Our mind is taken up with the
thought of what we need, and is not occupied with the thought of the
mighty and loving Father of whom we are seeking it. Oftentimes it is
the case that we are occupied neither with the need nor with the One
to whom we are praying, but our mind is wandering here and there
throughout the world. There is no power in that sort of prayer. But
when we really come into God's presence, really meet Him face to face
in the place of prayer, really seek the things that we desire FROM
HIM, then there is power.
If, then, we would pray aright, the first thing that we
should do is to see to it that we really get an audience with God,
that we really get into His very presence. Before a word of petition
is offered, we should have the definite and vivid consciousness that
we are talking to God, and should believe that He is listening to our
petition and is going to grant the thing that we ask of Him. This is
only possible by the Holy Spirit's power, so we should look to the
Holy Spirit to really lead us into the presence of God, and should
not be hasty in words until He has actually brought us there.
One night a very active Christian man dropped into a little
prayer-meeting that I was leading. Before we knelt to pray, I said
something like the above, telling all the friends to be sure before
they prayed, and while they were praying, that they really were in
God's presence, that they had the thought of Him definitely in mind,
and to be more taken up with Him than with their petition. A few
days after I met this same gentleman, and he said that this simple
thought was entirely new to him, that it had made prayer an entirely
new experience to him.
If then we would pray aright, these two little words must
sink deep into our hearts, "UNTO GOD."
2. The second secret of effective praying is found in the
same verse, in the words "WITHOUT CEASING."
In the Revised Version, "without ceasing" is rendered
"earnestly." Neither rendering gives the full force of the Greek.
The word means literally "stretched-out-ed-ly." It is a pictorial
word, and wonderfully expressive. It represents the soul on a
stretch of earnest and intense desire. "Intensely" would perhaps
come as near translating it as any English word. It is the word used
of our Lord in Luke 22:44 where it is said, "He prayed more
earnestly: and His sweat was as it were great drops of blood falling
down to the ground."
We read in Heb 5:7 that "in the days of His flesh" Christ
"offered up prayers and supplications with strong crying and tears."
In Rom 15:30, Paul beseeches the saints in Rome to STRIVE together
with him in their prayers. The word translated "strive" means
primarily to contend as in athletic games or in a fight. In other
words, the prayer that prevails with God is the prayer into which we
put our whole soul, stretching out toward God in intense and
agonizing desire. Much of our modern prayer has no power in it
because there is no heart in it. We rush into God's presence, run
through a string of petitions, jump up and go out. If someone should
ask us an hour afterward for what we prayed, oftentimes we could not
tell. If we put so little heart into our prayers, we cannot expect
God to put much heart into answering them.
We hear much in our day of the rest of faith, but there is
such a thing as the fight of faith in prayer as well as in effort.
Those who would have us think that they have attained to some sublime
height of faith and trust because they never know any agony of
conflict or of prayer, have surely gotten beyond their Lord, and
beyond the mightiest victors for God, both in effort and prayer, that
the ages of Christian history have known. When we learn to come to
God with an intensity of desire that wrings the soul, then shall we
know a power in prayer that most of us do not know now.
But how shall we attain to this earnestness in prayer?
Not by trying to work ourselves up into it. The true method
is explained in Rom 8:26, "And in like manner the Spirit also
helpeth our infirmity: for we know not how to pray as we ought; but
the Spirit Himself maketh intercession for us with groanings which
cannot be uttered." (R.V.) The earnestness that we work up in the
energy of the flesh is a repulsive thing. The earnestness wrought in
us by the power of the Holy Spirit is pleasing to God. Here again,
if we would pray aright, we must look to the Spirit of God to teach
us to pray.
It is in this connection that fasting comes. In Dan 9:3 we
read that Daniel set his face "unto the Lord God, to seek by prayer
and supplications, with fasting, and sackcloth, and ashes." There
are those who think that fasting belongs to the old dispensation; but
when we look at Acts 14:23, and Acts 13:2-3, we find that it was
practised by the earnest men of the apostolic day.
If we would pray with power, we should pray with fasting.
This of course does not mean that we should fast every time we pray;
but there are times of emergency or special crisis in work or in our
individual lives, when men of downright earnestness will withdraw
themselves even from the gratification of natural appetites that
would be perfectly proper under other circumstances, that they may
give themselves up wholly to prayer. There is a peculiar power in
such prayer. Every great crisis in life and work should be met in
that way. There is nothing pleasing to God in our giving up in a
purely Pharisaic and legal way things which are pleasant, but there
is power in that downright earnestness and determination to obtain in
prayer the things of which we sorely feel our need, that leads us to
put away everything, even the things in themselves most right and
necessary, that we may set our faces to find God, and obtain
blessings from Him.
3. A third secret of right praying is also found in this same
verse, Acts 12:5. It appears in the three words "OF THE CHURCH."
There is power in UNITED PRAYER. Of course there is power in
the prayer of an individual, but there is vastly increased power in
united prayer. God delights in the unity of His people, and seeks to
emphasize it in every way, and so He pronounces a special blessing
upon united prayer. We read in Mat 18:19, "If two of you shall
agree on earth as touching anything that they shall ask, it shall be
done for them of My Father which is in heaven." This unity, however,
must be real. The passage just quoted does not say that if two shall
agree in asking, but if two shall agree AS TOUCHING anything they
shall ask. Two persons might agree to ask for the same thing, and
yet there be no real agreement as touching the thing they asked. One
might ask it because he really desired it, the other might ask it
simply to please his friend. But where there is real agreement,
where the Spirit of God brings two believers into perfect harmony as
concerning that which they may ask of God, where the Spirit lays the
same burden on two hearts; in all such prayer there is absolutely
irresistible power.
1. One of the most significant verses in the Bible on
prayer is 1_John 3:22. John says, "And whatsoever we ask, we
receive of Him, because we keep His commandments, and do those
things that are pleasing in His sight."
What an astounding statement! John says in so many
words, that everything he asked for he got. How many of us can
say this: "Whatsoever I ask I receive"? But John explains why
this was so, "Because we keep His commandments, and do those
things that are pleasing in His sight." In other words, the one
who expects God to do as he asks Him, must on his part DO
WHATEVER GOD BIDS HIM. If we give a listening ear to all God's
commands to us, He will give a listening ear to all our petitions
to Him. If, on the other hand, we turn a deaf ear to His
precepts, He will be likely to turn a deaf ear to our prayers.
Here we find the secret of much unanswered prayer. We are not
listening to God's Word, and therefore He is not listening to our
petitions.
I was once speaking to a woman who had been a professed
Christian, but had given it all up. I asked her why she was not
a Christian still. She replied, because she did not believe the
Bible. I asked her why she did not believe the Bible.
"Because I have tried its promises and found them
untrue."
"Which promises?"
"The promises about prayer."
"Which promises about prayer?"
"Does it not say in the Bible, 'Whatsoever ye ask
believing ye shall receive'?"
"It says something nearly like that."
"Well, I asked fully expecting to get and did not
receive, so the promise failed."
"Was the promise made to you?"
"Why, certainly, it is made to all Christians, is it
not?"
"No, God carefully defines who the 'ye's' are, whose
believing prayers He agrees to answer."
I then turned her to 1_John 3:22, and read the
description of those whose prayers had power with God.
"Now," I said, "were you keeping His commandments and
doing those things which are pleasing in His sight?"
She frankly confessed that she was not, and soon came to
see that the real difficulty was not with God's promises, but
with herself. That is the difficulty with many an unanswered
prayer to-day: the one who offers it is not obedient.
If we would have power in prayer, we must be earnest
students of His Word to find out what His will regarding us is,
and then having found it, do it. One unconfessed act of
disobedience on our part will shut the ear of God against many
petitions.
2. But this verse goes beyond the mere keeping of God's
commandments. John tells us that we must DO THOSE THINGS THAT
ARE PLEASING IN HIS SIGHT.
There are many things which it would be pleasing to God
for us to do which He has not specifically commanded us. A true
child is not content with merely doing those things which his
father specifically commands him to do. He studies to know his
father's will, and if he thinks that there is any thing that he
can do that would please his father, he does it gladly, though
his father has never given him any specific order to do it. So
it is with the true child of God. He does not ask merely whether
certain things are commanded or certain things forbidden. He
studies to know his Father's will in all things.
There are many Christians to-day who are doing things
that are not pleasing to God, and leaving undone things which
would be pleasing to God. When you speak to them about these
things they will confront you at once with the question, "Is
there any command in the Bible not to do this thing?" And if you
cannot show them some verse in which the matter in question is
plainly forbidden, they think they are under no obligation
whatever to give it up; but a true child of God does not demand a
specific command. If we make it our study to find out and to do
the things which are pleasing to God, He will make His study to
do the things which are pleasing to us. Here again we find the
explanation of much unanswered prayer: We are not making it the
study of our lives to know what would please our Father, and so
our prayers are not answered.
Take as an illustration of questions that are constantly
coming up, the matter of theater going, dancing and the use of
tobacco. Many who are indulging in these things will ask you
triumphantly if you speak against them, "Does the Bible say,
'Thou shalt not go to the theater'?" "Does the Bible say,'Thou
shalt not dance'?" "Does the Bible say,'Thou shalt not smoke'?"
That is not the question. The question is, Is our heavenly
Father well pleased when He sees one of His children in the
theater, at the dance, or smoking? That is a question for each
to decide for himself, prayerfully, seeking light from the Holy
Spirit. "Where is the harm in these things?" many ask. It is
aside from our purpose to go into the general question, but
beyond a doubt there is this great harm in many a case; they rob
our prayers of power.
3. Pss 145:18 throws a great deal of light on the
question of how to pray: "The Lord is nigh unto all them that
call upon Him, to all that call upon Him in truth."
That little expression "in truth" is worthy of study. If
you will take your concordance and go through the Bible, you will
find that this expression means "in reality," "in sincerity."
The prayer that God answers is the prayer that is real, the
prayer that asks for something that is sincerely desired.
Much prayer is insincere. People ask for things which
they do not wish. Many a woman is praying for the conversion of
her husband, who does not really wish her husband to be
converted. She thinks that she does, but if she knew what would
be involved in the conversion of her husband, how it would
necessitate an entire revolution in his manner of doing business,
and how consequently it would reduce their income and make
necessary an entire change in their method of living, the real
prayer of her heart would be, if she were to be sincere with God:
"O God, do not convert my husband."
She does not wish his conversion at so great cost.
Many a church is praying for a revival that does not
really desire a revival. They think they do, for to their minds
a revival means an increase of membership, an increase of income,
an increase of reputation among the churches, but if they knew
what a real revival meant, what a searching of hearts on the part
of professed Christians would be involved, what a radical
transformation of individual, domestic and social life would be
brought about, and many other things that would come to pass if
the Spirit of God was poured out in reality and power; if all
this were known, the real cry of the church would be:
"O God, keep us from having a revival."
Many a minister is praying for the baptism with the Holy
Spirit who does not really desire it. He things he does, for the
baptism with the Spirit means to him new joy, new power in
preaching the Word, a wider reputation among men, a larger
prominence in the church of Christ. But if he understood what a
baptism with the Holy Spirit really involved, how for example it
would necessarily bring him into antagonism with the world, and
with unspiritual Christians, how it would cause his name to be
"cast out as evil," how it might necessitate his leaving a good
comfortable living and going down to work in the slums, or even
in some foreign land; if he understood all this, his prayer quite
likely would be--if he were to express the real wish of his
heart,--
"O God, save me from being baptized with the Holy Ghost."
But when we do come to the place where we really desire
the conversion of friends at any cost, really desire the
outpouring of the Holy Spirit whatever it may involve, really
desire the baptism with the Holy Ghost come what may, where we
desire anything "in truth" and then call upon God for it "in
truth," God is going to hear.
1. It was a wonderful word about prayer that Jesus spoke to
His disciples on the night before His crucifixion, "Whatsoever ye
shall ask IN MY NAME, that will I do, that the Father may be
glorified in the Son. If ye shall ask anything in My name, I will do
it."
Prayer in the name of Christ has power with God. God is well
pleased with His Son Jesus Christ. He hears Him always, and He also
hears always the prayer that is really in His name. There is a
fragrance in the name of Christ that makes acceptable to God every
prayer that bears it.
But what is it to pray in the name of Christ?
Many explanations have been attempted that to ordinary minds
do not explain. But there is nothing mystical or mysterious about
this expression. If one will go through the Bible and examine all
the passages in which the expression "in My name" or "in His name" or
synonymous expressions are used, he will find that it means just
about what it does in modern usage. If I go to a bank and hand in a
check with my name signed to it, I ask of that bank IN MY OWN NAME.
If I have money deposited in that bank, the check will be cashed; if
not, it will not be. If, however, I go to a bank with somebody
else's name signed to the check, I am asking IN HIS NAME, and it does
not matter whether I have money in that bank or any other, if the
person whose name is signed to the check has money there, the check
will be cashed.
If, for example, I should go to the First National Bank of
Chicago, and present a check which I had signed for $50.00, the
paying teller would say to me:
"Why, Mr. Torrey, we cannot cash that. You have no money in
this bank."
But if I should go to the First National Bank with a check
for $5,000.00 made payable to me, and signed by one of the large
depositors in that bank, they would not ask whether I had money in
that bank or in any bank, but would honor the check at once.
So it is when I go to the bank of heaven, when I go to God in
prayer. I have nothing deposited there, I have absolutely no credit
there, and if I go in my own name I will get absolutely nothing; but
Jesus Christ has unlimited credit in heaven, and He has granted to me
the privilege of going to the bank with His name on my checks, and
when I thus go, my prayers will be honored to any extent.
To pray then in the name of Christ is to pray on the ground,
not of my credit, but His; to renounce the thought that I have any
claims on God whatever, and approach Him on the ground of God's
claims. Praying in the name of Christ is not merely adding the
phrase "I ask these things in Jesus' name" to my prayer. I may put
that phrase in my prayer and really be resting in my own merit all
the time. But when I really do approach God, not on the ground of my
merit, but on the ground of Christ's merit, not on the ground of my
goodness, but on the ground of the atoning blood (Heb 10:19), God
will hear me. Very much of our modern prayer is vain because men
approach God imagining that they have some claim upon God whereby He
is under obligations to answer their prayers.
Years ago when Mr. Moody was young in Christian work, he
visited a town in Illinois. A judge in the town was an infidel.
This judge's wife besought Mr. Moody to call upon her husband, but
Mr. Moody replied:
"I cannot talk with your husband. I am only an uneducated
young Christian, and your husband is a book infidel."
But the wife would not take no for an answer, so Mr. Moody
made the call. The clerks in the outer office tittered as the young
salesman from Chicago went in to talk with the scholarly judge.
The conversation was short. Mr. Moody said:
"Judge, I can't talk with you. You are a book infidel, and I
have no learning, but I simply want to say if you are ever converted,
I want you to let me know."
The judge replied: "Yes, young man, if I am ever converted I
will let you know. Yes, I will let you know."
The conversation ended. The clerks tittered still louder
when the zealous young Christian left the office, but the judge was
converted within a year. Mr. Moody visiting the town again asked the
judge to explain how it came about. The judge said:
"One night, when my wife was at prayer meeting, I began to
grow very uneasy and miserable. I did not know what was the matter
with me, but finally retired before my wife come home. I could not
sleep all that night. I got up early, told my wife that I would eat
no breakfast, and went down to the office. I told the clerks they
could take a holiday, and shut myself up in the inner office. I kept
growing more and more miserable, and finally I got down and asked God
to forgive my sins, but I would not say 'for Jesus' sake,' for I was
a Unitarian and I did not believe in the atonement. I kept praying
'God forgive my sins'; but no answer came. At last in desperation I
cried, 'O God, for Christ's sake forgive my sins,' and found peace at
once."
The judge had no access to God until he came in the name of
Christ, but when he thus came, he was heard and answered at once.
2. Great light is thrown upon the subject "How to Pray" by
1_John 5:14-15: "And this is the boldness which we have toward Him,
that if we ask anything ACCORDING TO HIS WILL, He heareth us; and if
we know that He heareth us whatsoever we ask, we know that we have
the petitions which we have asked of Him." (R.V.)
This passage teaches us plainly that if we are to pray
aright, we must pray according to God's will, then will we beyond a
peradventure get the thing we ask of Him.
But can we know the will of God? Can we know that any
specific prayer is according to His will?
We most surely can.
How?
(1) First by the Word. God has revealed His will in His Word.
When anything is definitely promised in the Word of God, we know
that it is His will to give that thing. If then when I pray, I can
find some definite promise of God's Word and lay that promise before
God, I know that He hears me, and if I know that He hears me, I know
that I have the petition that I have asked of Him. For example, when
I pray for wisdom I know that it is the will of God to give me
wisdom, for He says so in Jas 1:5: "If any of you lack wisdom, let
him ask of God, that giveth to all men liberally, and upbraideth not;
and it shall be given him." So when I ask for wisdom I know that the
prayer is heard, and that wisdom will be given me. In like manner
when I pray for the Holy Spirit I know from Luke 11:13 that it is
God's will, that my prayer is heard, and that I have the petition
that I have asked of Him: "If ye then, being evil, know how to give
good gifts unto your children, how much more shall your heavenly
Father give the Holy Spirit to them that ask Him?"
Some years ago a minister came to me at the close of an
address on prayer at a Y.M.C.A. Bible school, and said,
"You have produced upon those young men the impression that
they can ask for definite things and get the very things that they
ask."
I replied that I did not know whether that was the impression
that I produced or not, but that was certainly the impression that I
desired to produce.
"But," he replied, "that is not right. We cannot be sure,
for we don't know God's will."
I turned him at once to Jas 1:5, read it and said to him,
"Is it not God's will to give us wisdom, and if you ask for wisdom do
you not know that you are going to get it?"
"Ah!" he said, "we don't know what wisdom is."
I said, "No, if we did, we would not need to ask; but
whatever wisdom may be, don't you know that you will get it?"
Certainly it is our privilege to know. When we have a
specific promise in the Word of God, if we doubt that it is God's
will, or if we doubt that God will do the thing that we ask, we make
God a liar.
Here is one of the greatest secrets of prevailing prayer: To
study the Word to find what God's will is as revealed there in the
promises, and then simply take these promises and spread them out
before God in prayer with the absolutely unwavering expectation that
He will do what He has promised in His Word.
(2) But there is still another way in which we may know the
will of God, that is, by the teaching of His Holy Spirit. There are
many things that we need from God which are not covered by any
specific promise, but we are not left in ignorance of the will of God
even then. In Rom 8:26-27 we are told, "And in like manner the
Spirit also helpeth our infirmity: for we know not how to pray as we
ought; but the Spirit Himself maketh intercession for us with
groanings which cannot be uttered; and He that searcheth the hearts
knoweth what is the mind of the spirit, because He maketh
intercession for the saints ACCORDING TO THE WILL OF GOD." (R.V.)
Here we are distinctly told that the Spirit of God prays in us, draws
out our prayer, in the line of God's will. When we are thus led out
by the Holy Spirit in any direction, to pray for any given object, we
may do it in all confidence that it is God's will, and that we are to
get the very thing we ask of Him, even though there is no specific
promise to cover the case. Often God by His Spirit lays upon us a
heavy burden of prayer for some given individual. We cannot rest, we
pray for him with groanings which cannot be uttered. Perhaps the man
is entirely beyond our reach, but God hears the prayer, and in many a
case it is not long before we hear of his definite conversion.
The passage 1_John 5:14-15 is one of the most abused passages
in the Bible: "This is THE CONFIDENCE that we have in Him, that, if
we ask anything according to His will, He heareth us; and if we know
that He hear us, whatsoever we ask, we know that we have the
petitions that we desired of Him." The Holy Spirit beyond a doubt
put it into the Bible to encourage our faith. It begins with "This
is THE CONFIDENCE that we have in Him," and closes with "WE KNOW that
we have the petitions that we desired of Him;" but one of the most
frequent usages of this passage, which was so manifestly given to
beget confidence, is to introduce an element of uncertainty into our
prayers. Oftentimes when one waxes confident in prayer, some
cautious brother will come and say:
"Now, don't be too confident. If it is God's will He will do
it. You should put in, 'If it be Thy will.'"
Doubtless there are many times when we do not know the will
of God, and in all prayer submission to the excellent will of God
should underlie it; but when we know God's will, there need be no
"ifs"; and this passage was not put into the Bible in order that we
might introduce "ifs" into all our prayers, but in order that we
might throw our "ifs" to the wind, and have "CONFIDENCE" and "KNOW
that we have the petitions which we have asked of Him."
1. Over and over again in what has already been said, we have
seen our dependence upon the Holy Spirit in prayer. This comes out
very definitely in Eph 6:18, "Praying always with all prayer and
supplication IN THE SPIRIT," and in
, "Praying IN THE HOLY
GHOST." Indeed the whole secret of prayer is found in these three
words, "in the Spirit." It is the prayer that God the Holy Spirit
inspires that God the Father answers.
The disciples did not know how to pray as they ought, so they
came to Jesus and said,"Lord teach us to pray." We know not how to
pray as we ought, but we have another Teacher and Guide right at hand
to help us (John 14:16-17), "The Spirit helpeth our infirmity" (Rom 8:26, R.V.). He teaches us how to pray. True prayer is prayer in
the Spirit; that is, the prayer the Spirit inspires and directs.
When we come into God's presence we should recognize "our infirmity,"
our ignorance of what we should pray for or how we should pray for
it, and in the consciousness of our utter inability to pray aright we
should look up to the Holy Spirit, casting ourselves utterly upon Him
to direct our prayers, to lead out our desires and to guide our
utterance of them.
Nothing can be more foolish in prayer than to rush heedlessly
into God's presence, and ask the first thing that comes into our
mind, or that some thoughtless friend has asked us to pray for. When
we first come into God's presence we should be silent before Him. We
should look up to Him to send His Holy Spirit to teach us how to
pray. We must wait for the Holy Spirit, and surrender ourselves to
the Spirit, then we shall pray aright.
Oftentimes when we come to God in prayer, we do not feel like
praying. What shall one do in such a case? cease praying until he
does feel like it? Not at all. When we feel least like praying is
the time when we most need to pray. We should wait quietly before
God and tell Him how cold and prayerless our hearts are, and look up
to Him and trust Him and expect Him to send the Holy Spirit to warm
our hearts and draw them out in prayer. It will not be long before
the glow of the Spirit's presence will fill our hearts, and we will
begin to pray with freedom, directness, earnestness and power. Many
of the most blessed seasons of prayer I have ever known have begun
with a feeling of utter deadness and prayerlessness, but in my
helplessness and coldness I have cast myself upon God, and looked to
Him to send His Holy Spirit to teach me to pray, and He has done it.
When we pray in the Spirit, we will pray for the right things
and in the right way. There will be joy and power in our prayer.
2. If we are to pray with power we must pray WITH FAITH. In
Mark 11:24 Jesus says, "Therefore I say unto you, What things soever
ye desire, when ye pray, believe that ye receive them, and ye shall
have them." No matter how positive any promise of God's Word may be,
we will not enjoy it in actual experience unless we confidently
expect its fulfillment in answer to our prayer. "If any of you lack
wisdom," says James, "let him ask of God that giveth to all men
liberally, and upbraideth not; and it shall be given him." Now that
promise is as positive as a promise can be, but the next verse adds,
"But let him ask in faith, nothing doubting: for he that doubteth is
like the surge of the sea driven by the wind and tossed. For let not
that man think that he shall receive anything of the Lord." (R.V.)
There must then be confident unwavering expectation. But there is a
faith that goes beyond expectation, that believes that the prayer is
heard and the promise granted. This comes out in the Revised Version
of Mark 11:24, "Therefore I say unto you, All things whatsoever ye
pray and ask for, believe that ye HAVE received them, and ye shall
have them."
But how can one get this faith?
Let us say with all emphasis, it cannot be pumped up. Many a
one reads this promise about the prayer of faith, and then asks for
things that he desires and tries to make himself believe that God has
heard the prayer. This ends only in disappointment, for it is not
real faith and the thing is not granted. It is at this point that
many people make a collapse of faith altogether by trying to work up
faith by an effort of their will, and as the thing they made
themselves believe they expected to get is not given, the very
foundation of faith is oftentimes undermined.
But how does real faith come?
Rom 10:17 answers the question: "So then faith cometh by
hearing, and hearing BY THE WORD OF GOD." If we are to have real
faith, we must study the Word of God and find out what is promised,
then simply believe the promises of God. Faith must have a warrant.
Trying to believe something that you want to believe is not faith.
Believing what God says in His Word is faith. If I am to have faith
when I pray, I must find some promise in the Word of God on which to
rest my faith. Faith furthermore comes through the Spirit. The
Spirit knows the will of God, and if I pray in the Spirit, and look
to the Spirit to teach me God's will, He will lead me out in prayer
along the line of that will, and give me faith that the prayer is to
be answered; but in no case does real faith come by simply
determining that you are going to get the thing that you want to get.
If there is no promise in the Word of God, and no clear leading of
the Spirit, there can be no real faith, and there should be no
upbraiding of self for lack of faith in such a case. But if the
thing desired is promised in the Word of God, we may well upbraid
ourselves for lack of faith if we doubt; for we are making God a liar
by doubting His Word.
In two parables in the Gospel of Luke, Jesus teaches with
great emphasis the lesson that men ought always to pray and not to
faint. The first parable is found in Luke 11:5-8, and the other in
Luke 18:1-8.
"And He said unto them, Which of you shall have a friend, and
shall go unto him at midnight, and say unto him: 'Friend, lend me
three loaves; for a friend of mine in his journey is come to me, and
I have nothing to set before him?' And he from within shall answer
and say: 'Trouble me not: the door is now shut, and my children are
with me in bed. I cannot rise and give thee.' I say unto you,
Though he will not rise and give him because he is his friend, yet
because of his importunity he will rise and give him as many as he
needeth." (Luke 11:5-8)
"And He spake a parable unto them to this end, that men
always ought 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 to him, saying:
"'Avenge me of mine 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 that He will avenge them
speedily. Nevertheless when the Son of man cometh, shall He find
faith on the earth?" (Luke 18:1-8)
In the former of these two parables Jesus sets forth the
necessity of importunity in prayer in a startling way. The word
rendered "importunity" means literally "shamelessness," as if Jesus
would have us understand that God would have us draw nigh to Him with
a determination to obtain the things we seek that will not be put to
shame by any seeming refusal or delay on God's part. God delights in
the holy boldness that will not take "no" for an answer. It is an
expression of great faith, and nothing pleases God more than faith.
Jesus seemed to put the Syro-Phoenician woman away almost
with rudeness, but she would not be put away, and Jesus looked upon
her shameless importunity with pleasure, and said, "O woman, great is
thy faith; be it unto thee even as thou wilt." (Mat 15:28) God
does not always let us get things at our first effort. He would
train us and make us strong men by compelling us to work hard for the
best things. So also He does not always give us what we ask in
answer to the first prayer; He would train us and make us strong men
of prayer by compelling us to pray hard for the best things. He
makes us PRAY THROUGH.
I am glad that this is so. There is no more blessed training
in prayer than that that comes through being compelled to ask again
and again and again even through a long period of years before one
obtains that which he seeks from God. Many people call it submission
to the will of God when God does not grant them their requests at the
first or second asking, and they say:
"Well, perhaps it is not God's will."
As a rule this is not submission, but spiritual laziness. We
do not call it submission to the will of God when we give up after
one or two efforts to obtain things by action; we call it lack of
strength of character. When the strong man of action starts out to
accomplish a thing, if he does not accomplish it the first, or second
or one hundredth time, he keeps hammering away until he does
accomplish it; and the strong man of prayer when he starts to pray
for a thing keeps on praying until he prays it through, and obtains
what he seeks. We should be careful about what we ask from God, but
when we do begin to pray for a thing we should never give up praying
for it until we get it, or until God makes it very clear and very
definite to us that it is not His will to give it.
Some would have us believe that it shows unbelief to pray
twice for the same thing, that we ought to "take it" the first time
that we ask. Doubtless there are times when we are able through
faith in the Word or the leading of the Holy Spirit to CLAIM the
first time that which we have asked of God; but beyond question there
are other times when we must pray again and again and again for the
same thing before we get our answer. Those who have gotten beyond
praying twice for the same thing have gotten beyond their Master,
(Mat 26:44). George Muller prayed for two men daily for upwards of
sixty years. One of these men was converted shortly before his
death, I think at the last service that George Muller held, the other
was converted within a year after his death. One of the great needs
of the present day is men and women who will not only start out to
pray for things, but pray on and on and on until they obtain that
which they seek from the Lord.
"If ye abide in Me, and My words abide in you, ye shall ask
what ye will, and it shall be done unto you." (John 15:7) The whole
secret of prayer is found in these words of our Lord. Here is prayer
that has unbounded power: "Ask WHAT YE WILL, and it shall be done
unto you."
There is a way then of asking and getting precisely what we
ask and getting all we ask. Christ gives two conditions of this all-
prevailing prayer:
1. The first condition is, "If ye abide in Me."
What is it to abide in Christ?
Some explanations that have been given of this are so
mystical or so profound that to many simple-minded children of God
they mean practically nothing at all; but what Jesus meant was really
very simple.
He had been comparing Himself to a vine, His disciples to the
branches in the vine. Some branches continued in the vine, that is,
remained in living union with the vine, so that the sap or life of
the vine constantly flowed into these branches. They had no
independent life of their own. Everything in them was simply the
outcome of the life of the vine flowing into them. Their buds, their
leaves, their blossoms, their fruit, were really not theirs, but the
buds, leaves, blossoms and fruit of the vine. Other branches were
completely severed from the vine, or else the flow of the sap or life
of the vine into them was in some way hindered. Now for us to abide
in Christ is for us to bear the same relation to Him that the first
sort of branches bear to the vine; that is to say, to abide in Christ
is to renounce any independent life of our own, to give up trying to
think our thoughts, or form our resolutions, or cultivate our
feelings, and simply and constantly look to Christ to think His
thoughts in us, to form His purposes in us, to feel His emotions and
affections in us. It is to renounce all life independent of Christ,
and constantly to look to Him for the inflow of His life into us, and
the outworking of His life through us. When we do this, and in so
far as we do this, our prayers will obtain that which we seek from
God.
This must necessarily be so, for our desires will not be our
own desires, but Christ's, and our prayers will not in reality be our
own prayers, but Christ praying in us. Such prayers will always be
in harmony with God's will, and the Father heareth Him always. When
our prayers fail it is because they are indeed our prayers. We have
conceived the desire and framed the petition of ourselves, instead of
looking to Christ to pray through us.
To say that one should be abiding in Christ in all his
prayers, looking to Christ to pray through Him rather than praying
himself, is simply saying in another way that one should pray "in the
Spirit." When we thus abide in Christ, our thoughts are not our own
thoughts, but His, our joys are not our own joys, but His, our fruit
is not our own fruit, but His; just as the buds, leaves, blossoms and
fruit of the branch that abides in the vine are not the buds, leaves,
blossoms and fruit of the branch, but of the vine itself whose life
is flowing into the branch and manifests itself in these buds,
leaves, blossoms and fruit.
To abide in Christ, one must of course already be in Christ
through the acceptance of Christ as an atoning Savior from the guilt
of sin, a risen Savior from the power of sin, and a Lord and Master
over all his life. Being in Christ, all that we have to do to abide
(or continue) in Christ is simply to renounce our self-life--utterly
renouncing every thought, every purpose, every desire, every
affection of our own, and just looking day by day and hour by hour
for Jesus Christ to form His thoughts, His purposes, His affections,
His desires in us. Abiding in Christ is really a very simple matter,
though it is a wonderful life of privilege and of power.
2. But there is another condition stated in this verse,
though it is really involved in the first: "And My words abide in
you."
If we are to obtain from God all that we ask from Him,
Christ's words must abide or continue in us. We must study His
words, fairly devour His words, let them sink into our thought and
into our heart, keep them in our memory, obey them constantly in our
life, let them shape and mold our daily life and our every act.
This is really the method of abiding in Christ. It is
through His words that Jesus imparts Himself to us. The words He
speaks unto us, they are spirit and they are life. (John 6:33) It is
vain to expect power in prayer unless we meditate much upon the words
of Christ, and let them sink deep and find a permanent abode in our
hearts. There are many who wonder why they are so powerless in
prayer, but the very simple explanation of it all is found in their
neglect of the words of Christ. They have not hidden His words in
their hearts; His words do not abide in them. It is not by seasons
of mystical meditation and rapturous experiences that we learn to
abide in Christ; it is by feeding upon His word, His written word as
found in the Bible, and looking to the Holy Spirit to implant these
words in our hearts and to make them a living thing in our hearts.
If we thus let the words of Christ abide in us, they will stir us up
in prayer. They will be the mold in which our prayers are shaped,
and our prayers will be necessarily along the line of God's will, and
will prevail with Him. Prevailing prayer is almost an impossibility
where there is neglect of the study of the Word of God.
Mere intellectual study of the Word of God is not enough;
there must be meditation upon it. The Word of God must be revolved
over and over and over in the mind, with a constant looking to God by
His Spirit to make that Word a living thing in the heart. The prayer
that is born of meditation upon the Word of God is the prayer that
soars upward most easily to God's listening ear.
George Muller, one of the mightiest men of prayer of the
present generation, when the hour for prayer came would begin by
reading and meditating upon God's Word until out of the study of the
Word a prayer began to form itself in his heart. Thus God Himself
was a real author of the prayer, and God answered the prayers which
He Himself had inspired.
The Word of God is the instrument through which the Holy
Spirit works, it is the sword of the Spirit in more senses than one;
and the one who would know the work of the Holy Spirit in any
direction must feed upon the Word. The one who would pray in the
Spirit must meditate much upon the Word, that the Holy Spirit may
have something through which He can work. The Holy Spirit works His
prayers in us through the Word, and neglect of the Word makes praying
in the Holy Spirit an impossibility. If we would feed the fire of
our prayers with the fuel of God's Word, all our difficulties in
prayer would disappear.
There are two words often overlooked in the lesson about
prayer which Paul gives us in Phil 4:6-7, "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 your hearts and your thoughts
in Christ Jesus." (R.V.) The two important words often overlooked
are, "WITH THANKSGIVING."
In approaching God to ask for new blessings, we should never
forget to return thanks for blessings already granted. If any one of
us would stop and think how many of the prayers which we have offered
to God have been answered, and how seldom we have gone back to God to
return thanks for the answers thus given, I am sure we would be
overwhelmed with confusion. We should be just as definite in
returning thanks as we are in prayer. We come to God with most
specific petitions, but when we return thanks to Him, our
thanksgiving is indefinite and general.
Doubtless one reason why so many of our prayers lack power is
because we have neglected to return thanks for blessings already
received. If any one were to constantly come to us asking help from
us, and should never say "Thank you" for the help thus given, we
would soon tire of helping one so ungrateful. Indeed, regard for the
one we were helping would hold us back from encouraging such rank
ingratitude. Doubtless our heavenly Father out of a wise regard for
our highest welfare oftentimes refuses to answer petitions that we
send up to Him in order that we may be brought to a sense of our
ingratitude and taught to be thankful.
God is deeply grieved by the thanklessness and ingratitude of
which so many of us are guilty. When Jesus healed the ten lepers and
only one came back to give Him thanks, in wonderment and pain He
exclaimed,
"Were not the ten cleansed? but where are the nine?" (Luke 17:17, R.V.)
How often must He look down upon us in sadness at our
forgetfulness of His repeated blessings, and His frequent answer to
our prayers.
Returning thanks for blessings already received increases our
faith and enables us to approach God with new boldness and new
assurance. Doubtless the reason so many have so little faith when
they pray, is because they take so little time to meditate upon and
thank God for blessings already received. As one meditates upon the
answers to prayers already granted, faith waxes bolder and bolder,
and we come to feel in the very depths of our souls that there is
nothing too hard for the Lord. As we reflect upon the wondrous
goodness of God toward us on the one hand, and upon the other hand
upon the little thought and strength and time that we ever put into
thanksgiving, we may well humble ourselves before God and confess our
sin.
The mighty men of prayer in the Bible, and the mighty men of
prayer throughout the ages of the church's history have been men who
were much given to thanksgiving and praise. David was a mighty man
of prayer, and how his Psalms abound with thanksgiving and praise.
The apostles were mighty men of prayer; of them we read that "they
were continually in the temple, praising and blessing God." Paul was
a mighty man of prayer, and how often in his epistles he bursts out
in definite thanksgiving to God for definite blessings and definite
answers to prayers. Jesus is our model in prayer as in everything
else. We find in the study of His life that His manner of returning
thanks at the simplest meal was so noticeable that two of His
disciples recognized Him by this after His resurrection.
Thanksgiving is one of the inevitable results of being filled
with the Holy Spirit and one who does not learn "in everything to
give thanks" cannot continue to pray in the Spirit. If we would
learn to pray with power we would do well to let these two words sink
deep into our hearts: "WITH THANKSGIVING."
We have gone very carefully into the positive conditions of
prevailing prayer; but there are some things which hinder prayer.
These God has made very plain in His Word.
1. The first hindrance to prayer we will find in Jas 4:3,
"Ye ask and receive not BECAUSE YE ASK AMISS, THAT YE MAY SPEND IT IN
YOUR PLEASURES."
A selfish purpose in prayer robs prayer of power. Very many
prayers are selfish. These may be prayers for things for which it is
perfectly proper to ask, for things which it is the will of God to
give, but the motive of the prayer is entirely wrong, and so the
prayer falls powerless to the ground. The true purpose in prayer is
that God may be glorified in the answer. If we ask any petition
merely that we may receive something to use in our pleasures or in
our own gratification in one way or another, we "ask amiss" and need
not expect to receive what we ask. This explains why many prayers
remain unanswered.
For example, many a woman is praying for the conversion of
her husband. That certainly is a most proper thing to ask; but many
a woman's motive in asking for the conversion of her husband is
entirely improper, it is selfish. She desires that her husband may
be converted because it would be so much more pleasant for her to
have a husband who sympathized with her; or it is so painful to think
that her husband might die and be lost forever. For some such
selfish reason as this she desires to have her husband converted.
The prayer is purely selfish. Why should a woman desire the
conversion of her husband? First of all and above all, that God may
be glorified; because she cannot bear the thought that God the Father
should be dishonored by her husband trampling underfoot the Son of
God.
Many pray for a revival. That certainly is a prayer that is
pleasing to God, it is along the line of His will; but many prayers
for revivals are purely selfish. The churches desire revivals in
order that the membership may be increased, in order that the church
may have a position of more power and influence in the community, in
order that the church treasury may be filled, in order that a good
report may be made at the presbytery or conference or association.
For such low purposes as these, churches and ministers oftentimes are
praying for a revival, and oftentimes too God does not answer the
prayer. Why should we pray for a revival? For the glory of God,
because we cannot endure it that God should continue to be dishonored
by the worldliness of the church, by the sins of unbelievers, by the
proud unbelief of the day; because God's Word is being made void; in
order that God may be glorified by the outpouring of His Spirit on
the Church of Christ. For these reasons first of all and above all,
we should pray for a revival.
Many a prayer for the Holy Spirit is a purely selfish prayer.
It certainly is God's will to give the Holy Spirit to them that ask
Him--He has told us so plainly in His Word (Luke 11:13), but many a
prayer for the Holy Spirit is hindered by the selfishness of the
motive that lies back of the prayer. Men and women pray for the Holy
Spirit in order that they may be happy, or in order that they may be
saved from the wretchedness of defeat in their lives, or in order
that they may have power as Christian workers, or for some other
purely selfish motive. Why should we pray for the Spirit? In order
that God may no longer be dishonored by the low level of our
Christian lives and by our ineffectiveness in service, in order that
God may be glorified in the new beauty that comes into our lives and
the new power that comes into our service.
2. The second hindrance to prayer we find in Isa 59:1-2:
"Behold, the Lord's hand is not shortened, that it cannot save;
neither His ear heavy, that it cannot hear. But YOUR INIQUITIES HAVE
SEPARATED BETWEEN YOU AND YOUR GOD, and YOUR SINS HAVE HID HIS FACE
FROM YOU, THAT HE WILL NOT HEAR."...
Sin hinders prayer. Many a man prays and prays and prays,
and gets absolutely no answer to his prayer. Perhaps he is tempted
to think that it is not the will of God to answer, or he may think
that the days when God answered prayer, if He ever did, are over. So
the Israelites seem to have thought. They thought that the Lord's
hand was shortened, that it could not save, and that His ear had
become heavy that it could no longer hear.
"Not so," said Isaiah, "God's ear is just as open to hear as
ever, His hand just as mighty to save; but there is a hindrance.
That hindrance is your own sins. Your iniquities have separated
between you and your God, and your sins have hid His face from you
that He will not hear."
It is so to-day. Many and many a man is crying to God in
vain, simply because of sin in his life. It may be some sin in the
past that has been unconfessed and unjudged, it may be some sin in
the present that is cherished, very likely is not even looked upon as
sin, but there the sin is, hidden away somewhere in the heart or in
the life, and God "will not hear."
Any one who finds his prayers ineffective should not conclude
that the thing which he asks of God is not according to His will, but
should go alone with God with the Psalmist's prayer, "Search me, O
God, and know my heart: try me, and know my thoughts: and see if
there be any wicked way in me" (Pss 139:23-24), and wait before Him
until He puts His finger upon the thing that is displeasing in His
sight. Then this sin should be confessed and put away.
I well remember a time in my life when I was praying for two
definite things that it seemed that I must have, or God would be
dishonored; but the answer did not come. I awoke in the middle of
the night in great physical suffering and great distress of soul. I
cried to God for these things, reasoned with Him as to how necessary
it was that I get them, and get them at once; but no answer came. I
asked God to show me if there was anything wrong in my own life.
Something came to my mind that had often come to it before, something
definite but which I was unwilling to confess as sin. I said to God,
"If this is wrong I will give it up"; but still no answer came. In
my innermost heart, though I had never admitted it, I knew it was
wrong.
At last I said:
"This is wrong. I have sinned. I will give it up."
I found peace. In a few moments I was sleeping like a child.
In the morning I woke well in body, and the money that was so much
needed for the honor of God's name came.
Sin is an awful thing, and one of the most awful things about
it is the way it hinders prayer, the way it severs the connection
between us and the source of all grace and power and blessing. Any
one who would have power in prayer must be merciless in dealing with
his own sins. "If I regard iniquity in my heart, the Lord will not
hear me."(Pss 66:18) So long as we hold on to sin or have any
controversy with God, we cannot expect Him to heed our prayers. If
there is anything that is constantly coming up in your moments of
close communion with God, that is the thing that hinders prayer: put
it away.
3. The third hindrance to prayer is found in Ez. 14:3, "Son
of man, these men have taken their idols into their heart, and put
the stumbling block of their iniquity before their face: should I be
inquired of at all by them?"(R.V.) IDOLS IN THE HEART CAUSE GOD TO
REFUSE TO LISTEN TO OUR PRAYERS.
What is an idol? An idol is anything that takes the place of
God, anything that is the supreme object of our affection. God alone
has the right to the supreme place in our hearts. Everything and
everyone else must be subordinate to Him.
Many a man makes an idol of his wife. Not that a man can
love his wife any too much, but he can put her in the wrong place,
he can put her before God; and when a man regards his wife's pleasure
before God's pleasure, when he gives her the first place and God the
second place, his wife is an idol, and God cannot hear his prayers.
Many a woman makes an idol of her children. Not that we can
love our children too much. The more dearly we love Christ, the more
dearly we love our children; but we can put our children in the wrong
place, we can put them before God, and their interests before God's
interests. When we do this our children are our idols.
Many a man makes an idol of his reputation or his business.
Reputation or business is put before God. God cannot hear the
prayers of such a man.
One great question for us to decide, if we would have power
in prayer is, Is God absolutely first? Is He before wife, before
children, before reputation, before business, before our own lives?
If not, prevailing prayer is impossible.
God often calls our attention to the fact that we have an
idol, by not answering our prayers, and thus leading us to inquire as
to why our prayers are not answered, and so we discover the idol, put
it away, and God hears our prayers.
4. The fourth hindrance to prayer is found in Prov 21:13,
"WHOSO STOPPETH HIS EARS AT THE CRY OF THE POOR, HE ALSO SHALL CRY
HIMSELF, BUT SHALL NOT BE HEARD."
There is perhaps no greater hindrance to prayer than
stinginess, the lack of liberality toward the poor and toward God's
work. It is the one who gives generously to others who receives
generously from God. "Give, and it shall be given unto you; good
measure, pressed down, shaken together, running over, shall they give
into your bosom. For with what measure ye mete it shall be measured
to you again." (Luke 6:38, R.V.) The generous man is the mighty man
of prayer. The stingy man is the powerless man of prayer.
One of the most wonderful statements about prevailing prayer
(already referred to) 1_John 3:22, "Whatsoever we ask we receive of
Him, because we keep His commandments, and do those things that are
pleasing in His sight," is made in direct connection with generosity
toward the needy. In the context we are told that it is when we
love, not in word or in tongue, but in deed and in truth, when we
open our hearts toward the brother in need, it is then and only then
we have confidence toward God in prayer.
Many a man and woman who is seeking to find the secret of
their powerlessness in prayer need not seek far; it is nothing more
nor less than downright stinginess. George Muller, to whom reference
has already been made, was a mighty man of prayer because he was a
mighty giver. What he received from God never stuck to his fingers;
he immediately passed it on to others. He was constantly receiving
because he was constantly giving. When one thinks of the selfishness
of the professing church to-day, how the orthodox churches of this
land do not average $1.oo per year per member for foreign missions,
it is no wonder that the church has so little power in prayer. If we
would get from God, we must give to others. Perhaps the most
wonderful promise in the Bible in regard to God's supplying our need
is Phil 4:19, "And my God shall fulfill every need of yours
according to His riches in glory in Christ Jesus." (R.V.) This
glorious promise was made to the Philippian church, and made in
immediate connection with their generosity.
5. The fifth hindrance to prayer is found in Mark 11:25, "And
when ye stand praying, FORGIVE, if ye have ought against any; that
your Father also which is in heaven may forgive you your trespasses."
An unforgiving spirit is one of the commonest hindrances to
prayer. Prayer is answered on the basis that our sins are forgiven;
and God cannot deal with us on the basis of forgiveness while we are
harboring ill-will against those who have wronged us. Any one who is
nursing a grudge against another has fast closed the ear of God
against his own petition. How many there are crying to God for the
conversion of husband, children, friends, and wondering why it is
that their prayer is not answered, when the whole secret is some
grudge that they have in their hearts against some one who has
injured them, or who they fancy has injured them. Many and many a
mother and father are allowing their children to go down to eternity
unsaved, for the miserable gratification of hating somebody.
6. The sixth hindrance to prayer is found in 1_Peter 3:7, "Ye
husbands, in like manner, dwell with your wives according to
knowledge, giving honor unto the woman, as unto the weaker vessel as
being also joint-heirs of the grace of life; to the end that your
prayers be not hindered." (R.V.) Here we are plainly told that A
WRONG RELATION BETWEEN HUSBAND AND WIFE IS A HINDRANCE TO PRAYER.
In many and many a case the prayers of husbands are hindered
because of their failure of duty toward their wives. On the other
hand, it is also doubtless true that the prayers of wives are
hindered because of their failure in duty toward their husbands. If
husbands and wives should seek diligently to find the cause of their
unanswered prayers, they would often find it in their relations to
one another.
Many a man who makes great pretentions to piety, and is very
active in Christian work, shows but little consideration in his
treatment of his wife, and is oftentimes unkind, if not brutal; then
he wonders why it is that his prayers are not answered. The verse
that we have just quoted explains the seeming mystery. On the other
hand, many a woman who is very devoted to the church, and very
faithful in attendance upon all services, treats her husband with the
most unpardonable neglect, is cross and peevish toward him, wounds
him by the sharpness of her speech, and by her ungovernable temper;
then wonders why it is that she has no power in prayer.
There are other things in the relations of husbands and wives
which cannot be spoken of publicly, but which doubtless are
oftentimes a hindrance in approaching God in prayer. There is much
of sin covered up under the holy name of marriage that is a cause of
spiritual deadness, and of powerlessness in prayer. Any man or woman
whose prayers seem to bring no answer should spread their whole
married life out before God, and ask Him to put His finger upon
anything in it that is displeasing in His sight.
7. The seventh hindrance to prayer is found in Jas 1:5-7,
"But if any of you lacketh wisdom, let him ask of God, who giveth to
all liberally and upbraideth not; and it shall be given him. But let
him ask IN FAITH, NOTHING DOUBTING: for he that doubteth is like the
surge of the sea driven by the wind and tossed. For let not that man
think that he shall receive anything of the Lord." (R.V.)
Prayers are hindered by unbelief. God demands that we shall
believe His Word absolutely. To question it is to make Him a liar.
Many of us do that when we plead His promises, and is it any wonder
that our prayers are not answered? How many prayers are hindered by
our wretched unbelief! We go to God and ask Him for something that
is positively promised in His Word, and then we do not more than half
expect to get it. "Let not that man think that he shall receive
anything of the Lord."
If we would know the fulness of blessing that there is in the
prayer life, it is important not only that we pray in the right way,
but also that we pray at the right time. Christ's own example is
full of suggestiveness as to the right time for prayer.
1. In the 1st chapter of Mark, the 35th verse, we read, "And
IN THE MORNING, rising up A GREAT WHILE BEFORE DAY, He went out, and
departed into a solitary place, and there prayed."
JESUS CHOSE THE EARLY MORNING HOUR FOR PRAYER. Many of the
mightiest men of God have followed the Lord's example in this. In
the morning hour the mind is fresh and at its very best. It is free
from distraction, and that absolute concentration upon God which is
essential to the most effective prayer is most easily possible in the
early morning hours. Furthermore, when the early hours are spent in
prayer, the whole day is sanctified, and power is obtained for
overcoming its temptations, and for performing its duties. More can
be accomplished in prayer in the first hours of the day than at any
other time during the day. Every child of God who would make the
most out of his life for Christ, should set apart the first part of
the day to meeting God in the study of His Word and in prayer. The
first thing we do each day should be to go alone with God and face
the duties, the temptations, and the service of that day, and get
strength from God for all. We should get victory before the hour of
trial, temptation or service comes. The secret place of prayer is
the place to fight our battles and gain our victories.
2. In the 6th chapter of Luke in the 12th verse, we get
further light upon the right time to pray. We read, "And it came to
pass in those days, that He went out into a mountain to pray, and
continued ALL NIGHT in prayer to God."
Here we see Jesus praying in the night, spending the entire
night in prayer. Of course we have no reason to suppose that this
was the constant practice of our Lord, nor do we even know how common
this practice was, but there were certainly times when the whole
night was given up to prayer. Here too we do well to follow in the
footsteps of the Master.
Of course there is a way of setting apart nights for prayer
in which there is no profit; it is pure legalism. But the abuse of
this practice is no reason for neglecting it altogether. One ought
not to say, "I am going to spend a whole night in prayer," with the
thought that there is any merit that will win God's favor in such an
exercise; that is legalism. But we oftentimes do well to say, "I am
going to set apart this night for meeting God, and obtaining His
blessing and power; and if necessary, and if He so leads me, I will
give the whole night to prayer." Oftentimes we will have prayed
things through long before the night has passed, and we can retire
and find more refreshing and invigorating sleep than if we had not
spent the time in prayer. At other times God doubtless will keep us
in communion with Himself away into the morning, and when He does
this in His infinite grace, blessed indeed are these hours of night
prayer!
Nights of prayer to God are followed by days of power with
men. In the night hours the world is hushed in slumber, and we can
easily be alone with God and have undisturbed communion with Him. If
we set apart the whole night for prayer, there will be no hurry,
there will be time for our own hearts to become quiet before God,
there will be time for the whole mind to be brought under the
guidance of the Holy Spirit, there will be plenty of time to pray
things through. A night of prayer should be put entirely under God's
control. We should lay down no rules as to how long we will pray, or
as to what we shall pray about, but be ready to wait upon God for a
short time or a long time as He may lead, and to be led out in one
direction or another as He may see fit.
3. Jesus Christ prayed BEFORE ALL THE GREAT CRISES IN HIS
EARTHLY LIFE.
He prayed before choosing the twelve disciples; before the
sermon on the mount; before starting out on an evangelistic tour;
before His anointing with the Holy Spirit and His entrance upon His
public ministry; before announcing to the twelve His approaching
death; before the great consummation of His life at the cross. (Mark 1:35-38; Luke 3:21-22, 6:12-13, 9:18,21-22, 22:39-46.) He prepared for every important crisis by a protracted season
of prayer. So ought we to do also. Whenever any crisis of life is
seen to be approaching, we should prepare for it by a season of very
definite prayer to God. We should take plenty of time for this
prayer.
4. Christ prayed not only before the great events and
victories of His life, but He also prayed AFTER ITS GREAT
ACHIEVEMENTS AND IMPORTANT CRISES.
When He had fed the five thousand with the five loaves and
two fishes, and the multitude desired to take Him and make Him king,
having sent them away He went up into the mountain apart to pray, and
spent hours there alone in prayer to God (Mat 14:23; John 6:15).
So He went on from victory to victory.
It is more common for most of us to pray before the great
events of life than it is to pray after them, but the latter is as
important as the former. If we would pray after the great
achievements of life, we might go on to still greater; as it is we
are often either puffed up or exhausted by the things that we do in
the name of the Lord, and so we advance no further. Many and many a
man in answer to prayer has been endued with power and thus has
wrought great things in the name of the Lord, and when these great
things were accomplished, instead of going alone with God and
humbling himself before Him, and giving Him all the glory for what
was achieved, he has congratulated himself upon what has been
accomplished, has become puffed up, and God has been obliged to lay
him aside. The great things done were not followed by humiliation of
self, and prayer to God, and so pride has come in and the mighty man
has been shorn of his power.
5. Jesus Christ gave a special time to prayer WHEN LIFE WAS
UNUSUALLY BUSY. He would withdraw at such a time from the multitudes
that thronged about Him, and go into the wilderness and pray. For
example, we read in Luke 5:15-16, "But so much the more went abroad
the report concerning Him: and great multitudes came together to
hear, and to be healed of their infirmities. But He withdrew Himself
in the deserts and prayed." (R.V.)
Some men are so busy that they find no time for prayer.
Apparently the busier Christ's life was, the more He prayed.
Sometimes He had no time to eat (Mark 3:20), sometimes He had no time
for needed rest and sleep (Mark 6:31,33,46), but He always took time
to pray; and the more the work crowded the more He prayed.
Many a mighty man of God has learned this secret from Christ,
and when the work has crowded more than usual they have set an
unusual amount of time apart for prayer. Other men of God, once
mighty, have lost their power because they did not learn this secret,
and allowed increasing work to crowd out prayer.
Years ago it was the writer's privilege, with other
theological students, to ask questions of one of the most useful
Christian men of the day. The writer was led to ask,
"Will you tell us something of your prayer life?"
The man was silent a moment, and then, turning his eyes
earnestly upon me, replied:
"Well, I must admit that I have been so crowded with work of
late that I have not given the time I should to prayer."
Is it any wonder that that man lost power, and the great work
that he was doing was curtailed in a very marked degree? Let us
never forget that the more the work presses on us, the more time must
we spend in prayer.
6. Jesus Christ prayed BEFORE THE GREAT TEMPTATIONS OF HIS
LIFE.
As He drew nearer and nearer to the cross, and realized that
upon it was to come the great final test of His life, Jesus went out
into the garden to pray. He came "unto a place called Gethsemane,
and saith unto the disciples, Sit ye here while I go and pray
yonder." (Mat 26:36) The victory of Calvary was won that night in
the garden of Gethsemane. The calm majesty of His bearing in meeting
the awful onslaughts of Pilate's Judgment Hall and of Calvary, was
the outcome of the struggle, agony and victory of Gethsemane. While
Jesus prayed the disciples slept, so He stood fast while they fell
ignominiously.
Many temptations come upon us unawares and unannounced, and
all that we can do is to lift a cry to God for help then and there;
but many of the temptations of life we can see approaching from the
distance, and in such cases the victory should be won before the
temptation really reaches us.
7. In 1_Thess. 5:17 we read, "Pray WITHOUT CEASING," and in
Eph 6:18, R.V., "praying AT ALL SEASONS."
Our whole life should be a life of prayer. We should walk in
constant communion with God. There should be a constant upward
looking of the soul to God. We should walk so habitually in His
presence that even when we awake in the night it would be the most
natural thing in the world for us to speak to Him in thanksgiving or
in petition.
If we are to pray aright in such a time as this, much of our
prayer should be for a general revival. If there was ever a time in
which there was need to cry unto God in the words of the Psalmist,
"Wilt Thou not revive us again, that Thy people may rejoice in Thee?"
(Pss 85:6) it is this day in which we live. It is surely time for
the Lord to work, for men have made void His law (Pss). The
voice of the Lord given in the written Word is set at naught both by
the world and the church. Such a time is not a time for
discouragement--the man who believes in God and believes in the Bible
can never be discouraged; but it is a time for Jehovah Himself to
step in and word. The intelligent Christian, the wide-awake watchman
on the walls of Zion, may well cry with the Psalmist of old, "It is
time for Jehovah to work, for they have made void Thy law." (Pss 119:126; Amos.R.V.)
The great need of the day is a general revival.
Let us consider first of all what a general revival is.
A revival is a time of quickening or impartation of life. As
God alone can give life, a revival is a time when God visits His
people and by the power of His Spirit imparts new life to them, and
through them imparts life to sinners dead in trespasses and sins. We
have religious excitements gotten up by the cunning methods and
hypnotic influence of the mere professional evangelist; but these are
not revivals and are not needed. They are the devil's imitations of
a revival. NEW LIFE FROM GOD--that is a revival. A general revival
is a time when this new life from God is not confined to scattered
localities, but is general throughout Christendom and the earth.
The reason why a general revival is needed is that spiritual
dearth and desolation and death is general. It is not confined to
any one country, though it may be more manifest in some countries
than in others. It is found in foreign mission fields as well as in
home fields. We have had local revivals. The life-giving Spirit of
God has breathed upon this minister and that, this church and that,
this community and that; but we need, we sorely need, a revival that
shall be widespread and general.
Let us look for a few moments at the results of a revival.
These results are apparent in ministers, in the church and in the
unsaved.
1. The results of a revival in a minister are:
(1) The minister has a new love for souls. We ministers as a
rule have no such love for souls as we ought to have, no such love
for souls as Jesus had, no such love for souls as Paul had. But when
God visits His people the hearts of ministers are greatly burdened
for the unsaved. They go out in great longing for the salvation of
their fellow men. They forget their ambition to preach great sermons
and for fame, and simply long to see men brought to Christ.
(2) When true revivals come ministers get a new love for
God's Word and a new faith in God's Word. They fling to the winds
their doubts and criticisms of the Bible and of the creeds, and go to
preaching the Bible and especially Christ crucified. Revivals make
ministers who are loose in their doctrines orthodox. A genuine wide-
sweeping revival would do more to turn things upside down and thus
get them right side up than all the heresy trials ever instituted.
(3) Revivals bring to ministers new liberty and power in
preaching. It is no week-long grind to prepare a sermon, and no
nerve-consuming effort to preach it after it has been prepared.
Preaching is a joy and a refreshment, and there is power in it in
times of revival.
2. The results of a revival on Christians generally are as
marked as its results upon the ministry.
(1) In times of revival Christians come out from the world
and live separated lives. Christians who have been dallying with the
world, who have been playing cards and dancing and going to the
theater and indulging in similar follies, give them up. These things
are found to be incompatible with increasing life and light.
(2) In times of revival Christians get a new spirit of
prayer. Prayer-meetings are no longer a duty, but become the
necessity of a hungry, importunate heart. Private prayer is followed
with new zest. The voice of earnest prayer to God is heard day and
night. People no longer ask, "Does God answer prayer?" They know He
does, and besiege the throne of grace day and night.
(3) In times of revival Christians go to work for lost souls.
They do not go to meeting simply to enjoy themselves and get
blessed. They go to meeting to watch for souls and to bring them to
Christ. They talk to men on the street and in the stores and in
their homes. The cross of Christ, salvation, heaven and hell become
the subjects of constant conversation. Politics and the weather and
new bonnets and the latest novels are forgotten.
(4) In times of revival Christians have new joy in Christ.
Life is joy, and new life is new joy. Revival days are glad days,
days of heaven on earth.
(5) In times of revival Christians get a new love for the
Word of God. They want to study it day and night. Revivals are bad
for saloons and theaters, but they are good for bookstores and Bible
agencies.
3. But revivals also have a decided influence on the unsaved
world.