October 13: Putting God to Work

E.M. Bounds
E.M. Bounds

“For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee who worketh for him that waiteth for him.”Isaiah 64:4.

The assertion voiced in the title given this chapter is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer is a specific divine appointment, an ordinance of heaven, whereby God purposes to carry out His gracious designs on earth and to execute and make efficient the plan of salvation.

When we say that prayer puts God to work, it is simply to say that man has it in his power by prayer to move God to work in His own way among men, in which way He would not work if prayer was not made. Thus while prayer moves God to work, at the same time God puts prayer to work. As God has ordained prayer, and as prayer has no existence separate from men, but involves men, then logically prayer is the one force which puts God to work in earth’s affairs through men and their prayers.

Let these fundamental truths concerning God and prayer be kept in mind in all allusions to prayer, and in all our reading of the incidents of prayer in the Scriptures.

If prayer puts God to work on earth, then, by the same token, prayerlessness rules God out of the world’s affairs, and prevents Him from working. And if prayer moves God to work in this world’s affairs, then prayerlessness excludes God from everything concerning men, and leaves man on earth the mere creature of circumstances, at the mercy of blind fate or without help of any kind from God. It leaves man in this world with its tremendous responsibilities and its difficult problems, and with all of its sorrows, burdens and afflictions, without any God at all. In reality the denial of prayer is a denial of God Himself, for God and prayer are so inseparable that they can never be divorced.

Prayer affects three different spheres of existence—the divine, the angelic and the human. It puts God to work, it puts angels to work, and it puts man to work. It lays its hands upon God, angels and men. What a wonderful reach there is in prayer! It brings into play the forces of heaven and earth. God, angels and men are subjects of this wonderful law of prayer, and all these have to do with the possibilities and the results of prayer. God has so far placed Himself subject to prayer that by reason of His own appointment, He is induced to work among men in a way in which He does not work if men do not pray. Prayer lays hold upon God and influences Him to work. This is the meaning of prayer as it concerns God. This is the doctrine of prayer, or else there is nothing whatever in prayer.

Prayer puts God to work in all things prayed for. While man in his weakness and poverty waits, trusts and prays, God undertakes the work. “For from old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee, which worketh for him that waiteth for thee.”

Jesus Christ commits Himself to the force of prayer. “Whatsoever ye ask in My Name,” He says, “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.” And again: “If ye abide in Me, and My words abide in you, ye shall ask what he will and it shall be done unto you.”

To no other energy is the promise of God committed as to that of prayer. Upon no other force are the purposes of God so dependent as this one of prayer. The Word of God dilates on the results and necessity of prayer. The work of God stays or advances as prayer puts forth its strength. Prophets and apostles have urged the utility, force and necessity of prayer. “I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night. Ye that make mention of the Lord, keep not silence, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth.”

Prayer, with its antecedents and attendants, is the one and only condition of the final triumph of the Gospel. It is the one and only condition which honours the Father and glorifies the Son. Little and poor praying has weakened Christ’s power on earth, postponed the glorious results of His reign, and retired God from His sovereignty.

Prayer puts God’s work in His hands, and keeps it there. It looks to Him constantly and depends on Him implicitly to further His own cause. Prayer is but faith resting in, acting with, and leaning on and obeying God. This is why God loves it so well, why He puts all power into its hands, and why He so highly esteems men of prayer.

Every movement for the advancement of the Gospel must be created by and inspired by prayer. In all these movements of God, prayer precedes and attends as an invariable and necessary condition.

In this relation, God makes prayer identical in force and power with Himself and says to those on earth who pray: “You are on the earth to carry on My cause. I am in heaven, the Lord of all, the Maker of all, the Holy One of all. Now whatever you need for My cause, ask Me and I will do it. Shape the future by your prayers, and all that you need for present supplies, command Me. I made heaven and earth, and all things in them. Ask largely. Open thy mouth wide, and I will fill it. It is My work which you are doing. It concerns My cause. Be prompt and full in praying. Do not abate your asking, and I will not wince nor abate in My giving.”

Everywhere in His Word God conditions His actions on prayer. Everywhere in His Word His actions and attitude are shaped by prayer. To quote all the Scriptural passages which prove the immediate, direct and personal relation of prayer to God, would be to transfer whole pages of the Scripture to this study. Man has personal relations with God. Prayer is the divinely appointed means by which man comes into direct connection with God. By His own ordinance God holds Himself bound to hear prayer. God bestows His great good on His children when they seek it along the avenue of prayer.

When Solomon closed his great prayer which he offered at the dedication of the Temple, God appeared to him, approved him, and laid down the universal principles of His action. In 2 Chron. 7:12-15 we read as follows:

“And the Lord appeared to Solomon by night and said unto him, I have heard thy prayer, and have chosen this place to myself, for a house of sacrifice.

“If I shut up heaven that there be no rain, or if I command the locusts to devour the land, or if I send pestilence among the people; if my people which are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, and will heal their land. Now my eyes shall be open, and my ears attentive to the prayer that is made in this place.”

In His purposes concerning the Jews in the Babylonish captivity (Jeremiah 29:10-13) God asserts His unfailing principles:

“For thus saith the Lord, that after seventy years be accomplished, at Babylon, I will visit you, and perform my good word toward you, in causing you to return to this place. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all your heart.”

In Bible terminology prayer means calling upon God for things we desire, asking things of God. Thus we read: “Call upon me and I will answer thee, and will show thee great and mighty things which thou knowest not” (Jeremiah 33:3). “Call upon me in the day of trouble, and I will deliver thee” (Psalm 50:15). “Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am” (Isaiah 58:9).

Prayer is revealed as a direct application to God for some temporal or spiritual good. It is an appeal to God to intervene in life’s affairs for the good of those for whom we pray. God is recognised as the source and fountain of all good, and prayer implies that all His good is held in His keeping for those who call upon Him in truth.

That prayer is an application to God, intercourse with God, and communion with God, comes out strongly and simply in the praying of Old Testament saints. Abraham’s intercession for Sodom is a striking illustration of the nature of prayer, intercourse with God, and showing the intercessory side of prayer. The declared purpose of God to destroy Sodom confronted Abraham, and his soul within him was greatly moved because of his great interest in that fated city. His nephew and family resided there. That purpose of God must be changed. God’s decree for the destruction of this evil city’s inhabitants must be revoked.

It was no small undertaking which faced Abraham when he conceived the idea of beseeching God to spare Sodom. Abraham sets himself to change God’s purpose and to save Sodom with the other cities of the plain. It was certainly a most difficult and delicate work for him to undertake to throw his influence with God in favour of those doomed cities so as to save them.

He bases his plea on the simple fact of the number of righteous men who could be found in Sodom, and appeals to the infinite rectitude of God not to destroy the righteous with the wicked. “That be far from thee to slay the righteous with the wicked. Shall not the Judge of all the earth do right?” With what deep self-abasement and reverence does Abraham enter upon his high and divine work! He stood before God in solemn awe, and meditation, and then drew near to God and spake. He advanced step by step in faith, in demand and urgency, and God granted every request which he made. It has been well said that “Abraham left off asking before God left off granting.” It seems that Abraham had a kind of optimistic view of the piety of Sodom. He scarcely expected when he undertook this matter to have it end in failure. He was greatly in earnest, and had every encouragement to press his case. In his final request he surely thought that with Lot, his wife, his daughters, his sons, and his sons-in-law, he had his ten righteous persons for whose sake God would spare the city. But alas! The count failed when the final test came. There were not ten righteous people in that large population.

But this was true. If he did not save Sodom by his importunate praying, the purposes of God were stayed for a season, and possibly had not Abraham’s goodness of heart over-estimated the number of pious people in that devoted city, God might have saved it had he reduced his figures still further.

This is a representative case illustrative of Old Testament praying, and disclosing God’s mode of working through prayer. It shows further how God is moved to work in answer to prayer in this world even when it comes to changing His purposes concerning a sinful community. This praying of Abraham was no mere performance, no dull, lifeless ceremony, but an earnest plea, a strong advocacy, to secure a desired end, to have an influence, one person with another person.

How full of meaning is this series of remarkable intercessions made by Abraham! Here we have arguments designed to convince God, and pleas to persuade God to change His purpose. We see deep humility, but holy boldness as well, perseverance, and advances made based on victory in each petition. Here we have enlarged asking encouraged by enlarged answers. God stays and answers as long as Abraham stays and asks. To Abraham God is existent, approachable, and all powerful, but at the same time He defers to men, acts favourably on their desires, and grants them favours asked for. Not to pray is a denial of God, a denial of His existence, a denial of His nature, and a denial of His purposes toward mankind.

God has specifically to do with prayer promises in their breadth, certainty and limitations. Jesus Christ presses us into the presence of God with these prayer promises, not only by the assurance that God will answer, but that no other being but God can answer. He presses us to God because only in this way can we move God to take a hand in earth’s affairs, and induce Him to intervene in our behalf.

“All things whatsoever ye ask in prayer, believing, ye shall receive,” says Jesus, and this all-comprehensive condition not only presses us to pray for all things, everything great and small, but it sets us on and shuts us up to God, for who but God can cover the illimitable of universal things, and can assure us certainly of receiving the very thing for which we may ask in all the Thesaurus of earthly and heavenly good?

It is Jesus Christ, the Son of God, who makes demands on us to pray, and it is He who puts Himself and all He has so fully in the answer. He it is who puts Himself at our service and answers our demands when we pray.

And just as He puts Himself and the Father at our command in prayer, to come directly into our lives and to work for our good, so also does He engage to answer the demands of two or more believers who are agreed as touching any one thing. “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.” None but God could put Himself in a covenant so binding as that, for God only could fulfill such a promise and could reach to its exacting and all controlling demands. God only can answer for the promises.

God needs prayer, and man needs prayer, too. It is indispensable to God’s work in this world, and is essential to getting God to work in earth’s affairs. So God binds men to pray by the most solemn obligations. God commands men to pray, and so not to pray is plain disobedience to an imperative command of Almighty God. Prayer is such a condition without which the graces, the salvation and the good of God are not bestowed on men. Prayer is a high privilege, a royal prerogative and manifold and eternal are the losses by failure to exercise it. Prayer is the great, universal force to advance God’s cause; the reverence which hallows God’s name; the ability to do God’s will, and the establishment of God’s kingdom in the hearts of the children of men. These, and their coincidents and agencies, are created and affected by prayer.

One of the constitutional enforcements of the Gospel is prayer. Without prayer, the Gospel can neither be preached effectively, promulgated faithfully, experienced in the heart, nor be practiced in the life. And for the very simple reason that by leaving prayer out of the catalogue of religious duties, we leave God out, and His work cannot progress without Him.

The movements which God purposed under Cyrus, king of Persia, prophesied about by Isaiah many years before Cyrus was born, are conditioned on prayer. God declares His purpose, power, independence and defiance of obstacles in the way of Him carrying out those purposes. His omnipotent and absolutely infinite power is set to encourage prayer. He has been ordering all events, directing all conditions, and creating all things, that He might answer prayer, and then turns Himself over to His praying ones to be commanded. And then all the results and power He holds in His hands will be bestowed in lavish and unmeasured munificence to carry out prayers and to make prayer the mightiest energy in the world.

The passage in Isaiah 45 is too lengthy to be quoted in its entirety but it is well worth reading. It closes with such strong words as these, words about prayer, which are the climax of all which God has been saying concerning His purposes in connection with Cyrus:

“Thus saith the Lord, the Holy One of Israel, and his Maker: Ask me of things to come, concerning my sons, and concerning the work of my hands command ye me. I have made the earth, and created man upon it; I, even my hands, have stretched out the heavens, and all their hosts have I commanded.”

In the conclusion of the history of Job, we see how God intervenes in behalf of Job and calls upon his friends to present themselves before Job that he may pray for them. “My wrath is kindled against thee and against thy two friends,” is God’s statement, with the further words added, “My servant Job shall pray for you, for him will I accept,” a striking illustration of God intervening to deliver Job’s friends in answer to Job’s prayer.

We have heretofore spoken of prayer affecting God, angels and men. Christ wrote nothing while living. Memoranda, notes, sermon writing, sermon making, were alien to Him. Autobiography was not to His taste. The Revelation of John was His last utterance. In that book we have pictured the great importance, the priceless value, and the high position which prayer obtains in the movements, history, and unfolding progress of God’s Church in this world. We have this picture in Rev. 8:3, disclosing the interest the angels in heaven have in the prayers of the saints and in accomplishing the answers to those prayers:

“And another angel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all saints, upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the saints, ascended up before God, out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth, and there were voices, and thunderings and lightnings and an earthquake.”

Translated into the prose of everyday life, these words show how the capital stock by which heaven carries on the business of salvation under Christ, is made up of the prayers of God’s saints on earth, and discloses how these prayers in flaming power come back to earth and produce its mighty commotions, influences and revolutions.

Praying men are essential to Almighty God in all His plans and purposes. God’s secrets, councils and cause have never been committed to prayerless men. Neglect of prayer has always brought loss of faith, loss of love, and loss of prayer. Failure to pray has been the baneful, inevitable cause of backsliding and estrangement from God. Prayerless men have stood in the way of God fulfilling His Word and doing His will on earth. They tie the divine hands and interfere with God in His gracious designs. As praying men are a help to God, so prayerless men are a hindrance to Him.

We press the Scriptural view of the necessity of prayer, even at the cost of repetition. The subject is too important for repetition to weaken or tire, too vital to be trite or tame. We must feel it anew. The fires of prayer have burned low. Ashes and not flames are on its altars.

No insistence in the Scriptures is more pressing than prayer. No exhortation is oftener reiterated, none is more hearty, none is more solemn and stirring, than to pray. No principle is more strongly and broadly declared than that which urges us to prayer. There is no duty to which we are more strongly obliged than the obligation to pray. There is no command more imperative and insistent than that of praying. Art thou praying in everything without ceasing, in the closet, hidden from the eyes of men, and praying always and everywhere? That is the personal, pertinent and all-important question for every soul.

Many instances occur in God’s Word showing that God intervenes in this world in answer to prayer. Nothing is clearer when the Bible is consulted than that Almighty God is brought directly into the things of this world by the praying of His people. Jonah flees from duty and takes ship for a distant port. But God follows him, and by a strange providence this disobedient prophet is cast out of the vessel, and the God who sent him to Nineveh prepares a fish to swallow him. In the fish’s belly he cries out to the God against whom he had sinned, and God intervenes and causes the fish to vomit Jonah out on dry land. Even the fishes of the great deep are subject to the law of prayer.

Likewise the birds of the air are brought into subjection to this same law. Elijah had foretold to Ahab the coming of that prolonged drouth, and food and even water became scarce. God sent him to the brook Cherith, and said unto him, “It shall be that thou shalt drink of the brook, and I have commanded the ravens to feed thee there. And the ravens brought bread and flesh in the morning, and bread and flesh in the evening.” Can any one doubt that this man of God, who later on shut up and opened the rain clouds by prayer was not praying about this time, when so much was at stake? God interposed among the birds of the air this time and strangely moved them to take care of His servant so that he would not want food and water.

David in an evil hour, instead of listening to the advice of Joab, his prime minister, yielded to the suggestion of Satan, and counted the people, which displeased God. So God told him to choose one of three evils as a retribution for his folly and sin. Pestilence came among the people in violent form, and David betakes himself to prayer.

“And David said unto God, Is it not I that commanded the people to be numbered? Even I it is that hath sinned and done evil indeed. But as for these sheep, what have they done? Let thy hand, I pray thee, O Lord my God, be on me, and on my father’s house; but not on thy people, that they should be plagued” (1 Chron. 21:17).

And though God had been greatly grieved at David for numbering Israel, yet He could not resist this appeal of a penitent and prayerful spirit, and God was moved by prayer to put His hand on the springs of disease and stop the fearful plague. God was put to work by David’s prayer.

Numbers of other cases could be named. These are sufficient. God seems to have taken great pains in His divine revelation to men to show how He interferes in earth’s affairs in answer to the praying of His saints.

The question might arise just here in some over-critical minds as to the so-called “laws of nature,” who are not strong believers in prayer, as if there was a conflict between what they call the “laws of nature” and the law of prayer. These people make nature a sort of imaginary god entirely separate of Almighty God. What is nature anyway? It is but the creation of God, the Maker of all things. And what are the “laws of nature” but the laws of God, through which He governs the material world. As the law of prayer is also the law of God, there cannot possibly be any conflict between the two sets of laws, but all must work in perfect harmony. Prayer does not violate any natural law. God may set aside one law for the higher working of another law, and this He may do when He answers prayer. Or Almighty God may answer prayer working through the course of natural law. But whether or not we understand it, God is over and above all nature, and can and will answer prayer in a wise, intelligent and just manner, even though man may not comprehend it. So that in no sense is there any discord or conflict between God’s several laws when God is induced to interfere with human affairs in answer to prayer.

In this connection another word might be said. We used the form of words to which there can be no objection, that prayer does certain things, but this of course implies not that prayer as a human means accomplishes anything, but that prayer only accomplishes things instrumentally. Prayer is the instrument, God is the efficient and active agent. So that prayer in itself does not interfere in earth’s affairs, but prayer in the hands of men moves God to intervene and do things, which He would not otherwise do if prayer was not used as the instrument.

It is as we say, “faith hath saved thee,” by which is simply meant that God through the faith of the sinner saves him, faith being only the instrument used by the sinner which brings salvation to him.

October 12: The Weapon of Prayer

E.M. Bounds
E.M. Bounds

We’re going to switch over to another E.M. Bounds Classic, “The Weapon of Prayer.”

I. PRAYER ESSENTIAL TO GOD

“Then shalt thou call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am. 14th verse: Then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.”Isaiah 58:9.

It must never be forgotten that Almighty God rules this world. He is not an absentee God. His hand is ever on the throttle of human affairs. He is everywhere present in the concerns of time. “His eyes behold, his eyelids try the children of men.” He rules the world just as He rules the Church by prayer. This lesson needs to be emphasized, iterated and reiterated in the ears of men of modern times and brought to bear with cumulative force on the consciences of this generation whose eyes have no vision for the eternal things, whose ears are deaf toward God.

Nothing is more important to God than prayer in dealing with mankind. But it is likewise all-important to man to pray. Failure to pray is failure along the whole line of life. It is failure of duty, service, and spiritual progress. God must help man by prayer. He who does not pray, therefore, robs himself of God’s help and places God where He cannot help man. Man must pray to God if love for God is to exist. Faith and hope, and patience and all the strong, beautiful, vital forces of piety are withered and dead in a prayerless life. The life of the individual believer, his personal salvation, and personal Christian graces have their being, bloom and fruitage in prayer.

All this and much more can be said as to the necessity of prayer to the being, and culture of piety in the individual. But prayer has a larger sphere, a more obligated duty, a loftier inspiration. Prayer concerns God, whose purposes and plans are conditioned on prayer. His will and His glory are bound up in praying. The days of God’s splendour and renown have always been the great days of prayer. God’s great movements in this world have been conditioned on, continued and fashioned by prayer. God has put Himself in these great movements just as men have prayed. Present, prevailing, conspicuous and mastering prayer has always brought God to be present. The real and obvious test of a genuine work of God is the prevalence of the spirit of prayer. God’s mightiest forces surcharge and impregnate a movement when prayer’s mightiest forces are there.

God’s movement to bring Israel from Egyptian bondage had its inception in prayer. Thus early did God and the human race put the fact of prayer as one of the granite forces upon which His world movements were to be based.

Hannah’s petition for a son began a great prayer movement for God in Israel. Praying women, whose prayers like those of Hannah, can give to the cause of God men like Samuel, do more for the Church and the world than all the politicians on earth. Men born of prayer are the saviours of the state, and men saturated with prayer give life and impetus to the Church. Under God they are saviours and helpers of both Church and state.

We must believe that the divine record of the facts about prayer and God are given in order that we might be constantly reminded of Him, and be ever refreshed by the faith that God holds His Church for the entire world, and that God’s purpose will be fulfilled. His plans concerning the Church will most assuredly and inevitably be carried out. That record of God has been given without doubt that we may be deeply impressed that the prayers of God’s saints are a great factor, a supreme factor, in carrying forward God’s work, with facility and in time. When the Church is in the condition of prayer God’s cause always flourishes and His kingdom on earth always triumphs. When the Church fails to pray, God’s cause decays and evil of every kind prevails. In other words, God works through the prayers of His people, and when they fail Him at this point, decline and deadness ensue. It is according to the divine plans that spiritual prosperity comes through the prayer-channel. Praying saints are God’s agents for carrying on His saving and providential work on earth. If His agents fail Him, neglecting to pray, then His work fails. Praying agents of the Most High are always forerunners of spiritual prosperity.

The men of the Church of all ages who have held the Church for God have had in affluent fullness and richness the ministry of prayer. The rulers of the Church which the Scriptures reveal have had preeminence in prayer. Eminent, they may have been, in culture, in intellect and in all the natural or human forces; or they may have been lowly in physical attainments and native gifts; yet in each case prayer was the all potent force in the rulership of the Church. And this was so because God was with and in what they did, for prayer always carries us back to God. It recognizes God and brings God into the world to work and save and bless. The most efficient agents in disseminating the knowledge of God, in prosecuting His work upon the earth, and in standing as breakwater against the billows of evil, have been praying Church leaders. God depends upon them, employs them and blesses them.

Prayer cannot be retired as a secondary force in this world. To do so is to retire God from the movement. It is to make God secondary. The prayer ministry is an all-engaging force. It must be so, to be a force at all. Prayer is the sense of God’s need and the call for God’s help to supply that need. The estimate and place of prayer is the estimate and place of God. To give prayer the secondary place is to make God secondary in life’s affairs. To substitute other forces for prayer, retires God and materializes the whole movement.

Prayer is an absolute necessity to the proper carrying on of God’s work. God has made it so. This must have been the principal reason why in the early Church, when the complaint that the widows of certain believers had been neglected in the daily administration of the Church’s benefactions, that the twelve called the disciples together, and told them to look out for seven men, “full of the Holy Ghost, and wisdom,” who they would appoint over that benevolent work, adding this important statement, “But we will give ourselves continually to prayer and to the ministry of the Word.” They surely realized that the success of the Word and the progress of the Church were dependent in a preeminent sense upon their “giving themselves to prayer.” God could effectively work through them in proportion as they gave themselves fully to prayer.

The Apostles were as dependent upon prayer as other folks. Sacred work,—Church activities—may so engage and absorb us as to hinder praying, and when this is the case, evil results always follow. It is better to let the work go by default than to let the praying go by neglect. Whatever affects the intensity of our praying affects the value of our work. “Too busy to pray” is not only the keynote to backsliding, but it mars even the work done. Nothing is well done without prayer for the simple reason that it leaves God out of the account. It is so easy to be seduced by the good to the neglect of the best, until both the good and the best perish. How easily may men, even leaders in Zion, be led by the insidious wiles of Satan to cut short our praying in the interests of the work! How easy to neglect prayer or abbreviate our praying simply by the plea that we have Church work on our hands. Satan has effectively disarmed us when he can keep us too busy doing things to stop and pray.

“Give ourselves continually to prayer and the ministry of the word.” The Revised Version has it, “We will continue steadfastly in prayer.” The implication of the word used here means to be strong, steadfast, to be devoted to, to keep at it with constant care, to make a business out of it. We find the same word in Col. 4:12, and in Romans 12:12, which is translated, “Continuing instant in prayer.”

The Apostles were under the law of prayer, which law recognizes God as God, and depends upon Him to do for them what He would not do without prayer. They were under the necessity of prayer, just as all believers are, in every age and in every clime. They had to be devoted to prayer in order to make their ministry of the Word efficient. The business of preaching is worth very little without it be in direct partnership with the business of praying. Apostolic preaching cannot be carried on unless there be apostolic praying. Alas, that this plain truth has been so easily forgotten by those who minister in holy things! Without in any way passing a criticism on the ministry, we feel it to be high time that somebody or other declared to its members that effective preaching is conditioned on effective praying. The preaching which is most successful is that ministry which has much of prayer in it. Perhaps one might go so far as to say that it is the only kind that is successful. God can mightily use the preacher who prays. He is God’s chosen messenger for good, whom the Holy Spirit delights to honour, God’s efficient agent in saving men and in edifying the saints.

In Acts 6:1-8 we have the record of how, long ago, the Apostles felt that they were losing—had lost—in apostolic power because they did not have relief from certain duties in order that they might give themselves more to prayer. So they called a halt because they discovered to their regret that they were too deficient in praying. Doubtless they kept up the form of praying, but it was seriously defective in intensity and in point of the amount of time given to it. Their minds were too much preoccupied with the finances of the Church. Just as in this day we find in many places both laymen and ministers are so busily engaged in “serving tables,” that they are glaringly deficient in praying. In fact in present-day Church affairs men are looked upon as religious because they give largely of their money to the Church, and men are chosen for official positions not because they are men of prayer, but because they have the financial ability to run Church finances and to get money for the Church.

Now these Apostles, when they looked into this matter, determined to put aside these hindrances growing out of Church finances, and resolved to “give themselves to prayer.” Not that these finances were to be ignored or set aside, but ordinary laymen, “full of faith and the Holy Ghost” could be found, really religious men, who could easily attend to this money business without in the least affecting their piety or their praying, thus giving them something to do in the Church, and at the same time taking the burden from the Apostles who would be able now to pray more, and praying more, to be blessed themselves in soul, and at the same time to more effectually do the work to which they had been called.

They realized, too, as they had not realized before, that they were being so pressed by attention to material things, things right in themselves, that they could not give to prayer that strength, ardour, and time which its nature and importance demanded. And so we will discover, under close scrutiny of ourselves sometimes, that things legitimate, things right in themselves, things commendable, may so engross our attention, so preoccupy our minds and so draw on our feelings, that prayer may be omitted, or at least very little time may be given to prayer. How easy to slip away from the closet! Even the Apostles had to guard themselves at that point. How much do we need to watch ourselves at the same place! Things legitimate and right may become wrong when they take the place of prayer. Things right in themselves may become wrong things when they are allowed to fasten themselves inordinately upon our hearts. It is not only the sinful things which hurt prayer. It is not alone questionable things which are to be guarded against. But it is things which are right in their places, but which are allowed to sidetrack prayer and shut the closet door, often with the self-comforting plea that “we are too busy to pray.”

Possibly this has had as much to do with the breaking down of family prayer in this age as any other one cause. It is at this point that family religion has decayed, and just here is one cause of the decline of the prayer meeting. Men and women are too busy with legitimate things to “give themselves to prayer.” Other things are given the right of way. Prayer is set aside or made secondary. Business comes first. And this means not always that prayer is second, but that prayer is put entirely out. The Apostles drove directly at this point, and determined that even Church business should not affect their praying habits. Prayer must come first. Then would they be in deed and truth God’s real agents in His world, through whom He could effectually work, because they were praying men, and thereby put themselves directly in line with His plans and purposes, which was that He works through praying men.

When the complaint came to their ears the Apostles discovered that that which they had been doing did not fully serve the divine ends of peace, gratitude, and unity, but discontent, complainings, and division were the result of their work, which had far too little prayer in it. And so prayer was put prominently to the front.

Praying men are a necessity in carrying out the divine plan for the salvation of men. God has made it so. He it is who established prayer as a divine ordinance, and this implies men are to do the praying. So that praying men are a necessity in the world. The fact that so often God has employed men of prayer to accomplish His ends clearly proves the proposition. It is altogether unnecessary to name all the instances where God used the prayers of righteous men to carry out His gracious designs. Time and space are too limited for the list. Yet one or two cases might be named. In the case of the golden calf, when God purposed to destroy the Israelites because of their great sin of idolatry, at the time when Moses was receiving the law at God’s hands, the very being of Israel was imperilled, for Aaron had been swept away by the strong popular tide of unbelief and sin. All seemed lost but Moses and prayer, and prayer became more efficient and wonder-working in behalf of Israel than Aaron’s magic rod. God was determined on the destruction of Israel and Aaron. His anger waxed hot. It was a fearful and a critical hour. But prayer was the levee which held back heaven’s desolating fury. God’s hand was held fast by the interceding of Moses, the mighty intercessor.

Moses was set on delivering Israel. It was with him a long and exhaustive struggle of praying for forty days and forty nights. Not for one moment did he relax his hold on God. Not for one moment did he quit his place at the feet of God, even for food. Not for one moment did he moderate his demand or ease his cry. Israel’s existence was in the balance. Almighty God’s wrath must be stayed. Israel must be saved at all hazards. And Israel was saved. Moses would not let God alone. And so, today, we can look back and give the credit of the present race of the Jews to the praying of Moses centuries ago.

Persevering prayer always wins; God yields to importunity and fidelity. He has no heart to say No to such praying as Moses did. Actually God’s purpose to destroy Israel is changed by the praying of this man of God. It is but an illustration of how much just one praying is worth in this world, and how much depends upon him.

When Daniel, in Babylon, refused to obey the decree of the king not to ask any petition of any god or man for thirty days, he shut his eyes to the decree which would shut him off from his praying room, and refused to be deterred from calling upon God from fear of the consequences. So he “kneeled upon his knees three times a day”, and prayed as he had before done, leaving it all with God as to the consequences of thus disobeying the king.

There was nothing impersonal about Daniel’s praying. It always had an objective, and was an appeal to a great God, who could do all things. There was no coddling of self, nor looking after subjective or reflex influences. In the face of the dreadful decree which is to precipitate him from place and power, into the lion’s den, “he kneeled upon his knees three times a day, and gave thanks to God as aforetime.” The gracious result was that prayer laid its hands upon an Almighty arm, which interposed in that den of vicious, cruel lions and closed their mouths and preserved His servant Daniel, who had been true to Him and who had called upon Him for protection. Daniel’s praying was an essential factor in defeating the king’s decree and in discomfiting the wicked, envious rulers, who had set the trap for Daniel in order to destroy him and remove him from place and power in the kingdom.

October 11: Paul’s Prayer Request for the Ephesians

E.M. Bounds
E.M. Bounds

More from E.M. Bounds’ Prayer & Praying Men

We announce the law of prayer as follows: A Christian’s prayer is a joint agreement of the will and his cabinet, the emotions, the conscience, the intellect, working in harmony at white heat, while the body co-operates under certain hygienic conditions to make the prayer long enough sustained at high voltage to insure tremendous results, supernatural and unearthly.—Rev. Homer W. Hodge

We come to the request of Paul made to the Church at Ephesus, found in the latter part of Ephes. 6 of the Epistle to those Christians:

“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

“And for me that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel,

“For which I am an ambassador in bonds, that therein I may speak boldly as I ought to speak.”

For this Church he had labored and prayed night and day, with many watchings and tears and much humility. As he drew a vivid picture of the Christian soldier, with his foes besetting him, he gave them this charge of praying specially for him.

To these Ephesian Christians he gave a comprehensive statement of the necessity, nature and special benefits of prayer. It was to be urgent, covering all times and embracing all manner of places. Supplication must give intensity, the Holy Spirit must be invoked, vigilance and perseverance must be added, and the whole family of saints were involved.

The force of his request for prayer centered on him, that he might be able to talk with force, fluency, directness and courage. Paul did not depend upon his natural gifts, but on those which came to him in answer to prayer. He was afraid he would be a coward, a dull, dry speaker, or a hesitating stammerer, and he urged these believers to pray that he might have courage, not only to speak clearly, but freely and fully.

He desired them to pray that he might have boldness. No quality seems more important to the preacher than that of boldness. It is that positive quality which does not reckon consequences, but with freedom and fullness meets the crisis, faces a present danger, and discharges unawed a present duty. It was one of the marked characteristics of apostolic preachers and apostolic preaching. They were bold men, they were bold preachers. The reference to the manifestation of the principle by them is almost the record of their trials. It is the applause of their faith.

There are many chains which enslave the preacher. His very tenderness makes him weak. His attachments to the people tend to bring him into bondage. His personal intercourse, his obligations to his people, his love for them, all tend to hamper his freedom and restrain his pulpit deliverances. What great need to be continually praying for boldness to speak boldly as he ought to speak!

The prophets of old were charged not to be afraid of the faces of men. Unawed by the frowns of men, they were to declare the truth of God without apology, timidity, hesitancy or compromise. The warmth and freedom of conviction and of sincerity, the fearlessness of a vigorous faith, and above all the power of the Holy Ghost, are all wonderful helpers and elements of boldness. How all this should be coveted and sought with all earnestness by ministers of the Gospel in this day!

Meekness and humility are high virtues of the first importance in the preacher, but these qualities do not at all militate against boldness. This boldness is not the freedom of passionate utterances. It is not scolding nor rashness. It speaks the truth in love. Boldness is not rudeness. Roughness dishonors boldness. It is as gentle as a mother with a babe, but as fearless as a lion standing before a foe. Fear, in the mild and innocent form of timidity, or in the criminal form of cowardice, has no place in the true ministry. Humble but holy boldness is of the very first importance.

What hidden, mysterious mighty force can add courage to apostolical preaching, and give bolder utterances to apostolic lips? There is one answer, and it is that prayer can do the deed.

What force can so affect and dominate evil that the very results of evil will be changed into good? We have the answer in Paul’s words again, in connection with prayers made for him:

“Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us; Ye also helping together in prayer for us. What then? Notwithstanding every way, whether in pretense or in truth, Christ is preached, and therein I do rejoice, yea, and will rejoice.”

We can see how the promises of God are made real and personal by prayer. “All things work together for good to them that love God.” Here is a jeweled promise. Paul loved God, but he did not leave the promise alone, as a matter of course, to work out its blessed results. So he wrote to the Corinthians as we have before seen, “I am in trouble. I trust in God to deliver. Ye also helping together by prayer.” Helping me by prayer, you help God to make the promise strong and rich in realization.

Paul’s prayer requests embraced “supplication for all saints,” but especially for apostolic courage for himself. How much he needed this courage just as all true preachers, called of God, need it! Prayer was to open doors for apostolical labors, but at the same time it was to open apostolic lips to utter bravely and truly the apostolic message.

Hear him as he speaks to the Church at Colosses:

“Withal praying also for us, that God would open to us a door of utterance to speak the mystery of Christ, for which I am also in bonds;

“That I may make it manifest as I ought to speak.”

How appropriate such a request to be made by a present-day preacher to his congregation! How great the need of those things by the present-day preacher which Paul desired for himself!

As in the request to the Ephesians, Paul wants a “door of utterance” given him, that he may preach with the liberty of the Spirit, be delivered from being straitened in thought or hampered in delivery. Furthermore, he desires the ability to make manifest in the clearest terms, without confusion of thought, and with force of utterance, the Gospel “as he ought to speak,” and just as every preacher should speak. Happy that preacher who ministers to a people who pray thus for him!

And happier still if he inwardly feels, as he faces his responsible task and realizes how much he needs these things to preach clearly, forcibly and effectively, that he has urged his people to pray for him!

Prayer transmutes crosses, trials and oppositions into blessings, and causes them to work together for good. “These shall turn to my salvation through your prayers,” says Paul. Just as the same things today in the life of the preacher are transmuted into gracious blessings in the end, “ye also helping together by prayer.” Saintly praying mightily helped Apostolic preaching and rescued apostolic men from many sore straits. So just such praying in these days will effect like results in faithful preaching done by brave, fearless ministers. Prayer for the preacher avails just as prayer by the preacher avails. Two things are always factors in the life and work of a true preacher: First when he prays constantly, fervently and persistently for those to whom he preaches; and secondly, when those to whom he ministers pray for their preacher. Happy is the preacher so situated. Blessed is that congregation thus favored.

To the Church at Thessalonica Paul sends this pressing request, pointed, clear, and forcible:

“Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you;

“And that we may be delivered from wicked and unreasonable men.”

He has in mind a race-course, on which the racer is exerting himself to reach the goal. Hindrances are in the way of his success and must be removed, so that the racer may finally succeed and obtain the reward. The “Word of the Lord” is this racer, as preached by Paul. This Word is personified and there are serious impediments which embarrass the running of the Word. It must have “free course.” Everything in the way and opposing its running must be taken out of its roadway. These impediments in the way of the Word of the Lord “running and being glorified” are found in the preacher himself, in the Church to whom he ministers, and in the sinners around him. The Word runs and is glorified when it has unobstructed access to the minds and hearts of those to whom it is preached, when sinners are convicted for sin, when they seriously consider the claims of God’s Word on them, and when they are induced to pray for themselves, asking for pardoning mercy. It is glorified when saints are instructed in religious experience, corrected of errors of doctrine and mistakes in practice, and when they are led to seek for higher things and to pray for deeper experiences in the Divine life.

Mark you. It is not when the preacher is glorified because of the wonderful success wrought by the Word. It is not when people praise him unduly, and make much of him because of his wonderful sermons, his great eloquence and his remarkable gifts. The preacher is kept in the background in all this work of glorification, even though he is foremost as being the object of all this praying.

Prayer is to do all these things. So Paul urges, entreats, insists, “Pray for us.” And it is not so much prayer for Paul personally in his Christian life and religious experience. All this needed much prayer. It was really for him officially, prayer for him in the office and work of a Gospel minister. His tongue must be unloosed in preaching, his mouth unstopped, and his mind set free. Prayer must help in his religious life not so much because it would help to “work out his own salvation,” but rather because right living would give strength to the Word of the Lord, and would save him from being a hindrance to the Word which he preached. And as he desires that no hindrance should be in himself which would defeat his own preaching, so he wants all hindrances taken away from the churches to whom he ministers that Church people may not stand in the way or weigh down the Word as it runs on the race-course attempting to reach the goal, even the minds and hearts of the people. Furthermore, he wishes hindrances in the unsaved to be set aside that God’s Word as preached by him may reach their hearts and be glorified in their salvation.

With all this before him, Paul sends this pressing request to these believers at Thessalonica, “Pray for us,” because praying by true Christians would greatly help in the running of the Word of the Lord.

Wise that preacher who has the eyes to see these things, and who realizes that his success largely depends upon praying of this kind on the part of his people for him. How much do we need churches now who, having the preacher in mind and the preached Word on their hearts, pray for him that “the Word of the Lord may have free course, and be glorified.”

One other item in this request is worth noting: “That we may be delivered from wicked and unreasonable men.” Such men are hindrances in the way of the Word of the Lord. Few preachers but are harassed by them and need to be delivered from them. Prayer helps to bring such a deliverance to preachers from “unreasonable and wicked men.” Paul was annoyed by such characters, and for this very reason he urged prayer for him that he might find deliverance from them.

Summing it all up, we find that Paul feels that the success of the Word, its liberty and largeness, are bound up in their prayers, and that their failure to pray would restrict its influence and its glory. His deliverance from unreasonable and wicked men as well as his safety, he asserts, are in some way dependent upon their prayers. These prayers, while they greatly helped him to preach, would at the same time protect his person from the cruel purposes of wicked and unreasonable men.

In Hebrews 13:9, Paul thus opens his heart to those Hebrew Christians in asking them to pray for him:

“Pray for us, for we trust we have a good conscience, in all things willing to live honestly.”

In this prayer request, Paul’s inward consciousness of his integrity of heart and his internal witness to his personal honesty come out and are a basic truth of his Christian character. No room for blame does he find in himself. “Pray for us.” Your prayers for us will find in me honest integrity and honest execution and honest administration of all prayer results.

The request is intended to stir up the saints to more earnest praying, more devotion to prayer, and more urgency in prayer. Prayer must affect his visit to them, would hasten it and enlarge its beneficial results.

Paul is on the most cordial and freest terms with Philemon. He is anxious and expects to visit him at some future day and makes the appointment. He takes it for granted that Philemon is praying, for as this man had been converted under his ministry, it is assumed that he has been taught the Pauline lesson of prayer. He assumes also that prayer will open up the way for his visit, remove the hindrances and bring them graciously together. So he requests Philemon to prepare a lodging place for him, adding, “I trust through your prayers I shall be given to you.” Paul had the idea that his movements were hindered or helped by the prayers of his brethren.

October 10: Paul and his requests for prayer

E.M. Bounds
E.M. Bounds

More from E.M. Bounds: Prayer & Praying Men

I desire above all things to learn to pray. We want to sound the reveille for the Christian warriors. We desire to find truth of the lack of real praying. What is it? Why is it? Why so little time spent in prayer when Christ, who had command of His time, chose to spend great part of it in INTERCESSION? “He ever liveth to make intercession for us.” We believe the answer to be the desire is in the heart, but the will is undisciplined, the motive is present, but the affections have not melted under hours of heavenly meditation; the intellect is keen, yet not for hours of tireless research. The intellect and the affections have never been linked together by the sealing of the blessed Holy Ghost to do or die for God’s glory in the secret places, with doors shut, lusts crucified.—Rev. Homer W. Hodge.

The many requests of Paul for prayer for himself, made to those to whom he ministered, put prayer to the front in Paul’s estimate of its possibilities. Paul prayed much himself, and tried hard to arouse Christians to the imperative importance of the work of prayer. He so deeply felt the need of prayer that he was given to the habit of personal praying. Realizing this for himself, he pressed this invaluable duty upon others. Intercessory prayer, or prayer for others, occupied a high place in his estimate of prayer. It is no surprise, therefore, when we find him throwing himself upon the prayers of the churches to whom he wrote.

By all their devotion to Jesus Christ, by all their interest in the advance of God’s kingdom on earth, by all the ardor of their personal attachment to Jesus, he charges them to pray much, to pray unceasingly, to pray at all times, to pray in all things, and to make praying a business of praying. And then realizing his own dependence upon prayer for his arduous duties, his sore trials and his heavy responsibilities, he urges those to whom he wrote to pray especially for him.

The chief of the Apostles needed prayer. He needed the prayers of others, for this he practically admitted in asking for their prayers. His call to the apostleship did not lift him above this need. He realized and acknowledged his dependence on prayer. He craved and prized the prayers of all good people. He was not ashamed to solicit prayers for himself nor to urge the brethren everywhere to pray for him.

In writing to the Hebrews, he bases his request for prayer on two reasons, his honesty and his anxiety to visit them. If he were insincere, he could lay no claim to their prayers. Praying for him, it would be a powerful agent in facilitating his visit to them. They would touch the secret place of the wind and the waves, and arrange all secondary agencies and make them minister to this end. Praying puts God in haste to do for us the things which we wish at His hands.

Paul’s frequent request of his brethren was that they would “pray for him.” We are to judge of the value of a thing by the frequency of asking for it, and by the special and urgent plea made for it. If that be true, then with Paul the prayers of the saints were among his greatest assets. By the urgency, iteration and reiteration of the request, “Pray for me,” Paul showed conclusively the great value he put upon prayer as a means of grace. Paul had no need so pressing as the need of prayer. There were no values so appreciated and appreciable as the prayers of the faithful.

Paul put the great factor of prayer as the great factor in his work. The most powerful and far-reaching energy in Paul’s estimate is prayer. He covets it and hoards it as he seeks the prayers of God’s people. The earnestness of his soul goes out in these requests. Hear him in this entreaty for prayer he is writing to the Romans:

“I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers for me.”

Prayers by others for Paul were valuable because they helped him. Great helpers are prayers. Nothing gives so much aid to us in our needs as real prayers. They supply needs and deliver from straits. Paul’s faith, so he writes to the Corinthians, had been much tried, and he had been much helped and much strengthened by God’s deliverance. “Ye also helping by prayer.” What marvelous things has God done for His favored saints through the prayers of others! The saints can help the saints more by fervent praying than in any other way.

In the midst of envy and detraction, and in perils by false brethren, he writes thus to the Philippians:

“For I know that this shall turn to my salvation though your prayer, and the supply of the Spirit of Jesus Christ.

“According to my expectation, and my hope, that in nothing I shall be ashamed, but with all boldness as always, so now also Christ shall be magnified in my body, whether it be by life or death.”

Shame was taken away, holy boldness secured, and life and death made glorious by the prayers of the saints at Philippi for Paul.

Paul had many mighty forces in his ministry. His remarkable conversion was a great force, a point of mighty projecting and propelling power, and yet he did not in his ministry secure its results by the force of his epochal conversion. His call to the apostleship was clear, luminous, and all-convincing, but he did not depend on that for the largest results in his ministry.

Paul’s course was more clearly marked out and his career rendered more powerfully successful by prayer than by any other force.

Paul urges the Roman Christians to pray for him that he may be delivered from unbelieving men. Prayer is a defense and protection against the malignity and machinations of evil men. It can affect men because God can affect them. Paul had not only unbelieving enemies with whom to contend, but many Christians were prejudiced against him to an extent which rendered it questionable whether they would accept any Christian service at his hands. Especially was this the case at Jerusalem, and so prayer, powerful prayer, must be used to remove the mighty and pernicious force of prejudice, inflamed and deep-seated.

Prayer on their part for him must be used for his safety, and also that a prosperous journey and God’s will might bring him speedily and surely to them, in order to bless and refresh mutually the Roman Christians.

These prayer requests of Paul are many-sided and all-comprehensive. How many things does his request to the Roman Church include! The request for their prayers, like the Church to whom it is directed, is cosmopolitan. He beseeches them, entreats them, a term indicating intensity and earnestness, “for the sake of Jesus Christ, to strive with him in their prayers for him.” This he desires that he may be delivered from evil and designing men, who might hinder and embarrass him in his mission, then further that his service for the poor saints might be accepted by the saints, and that he might ultimately come unto them with joy that they might be refreshed.

How full of heart earnestness is his request! How tender and loving is his appeal! How touching and high is the motive to the highest and truest form of prayer, “for the Lord Jesus Christ’s sake!” Also for the love we bear to the Spirit, or for the love which the Spirit bears to us; by the ties of the holy brotherhood. By these lofty and constraining motives does he urge them to pray for him and to “strive with him” in their mutual praying. Paul is in the great prayer struggle, a struggle in which the mightiest issues are involved and imperiled; and he is in the midst of this struggle. He is committed to it because Christ is in it. He needs help, help which comes alone through prayer. So he pleads with his brethren to pray for him and with him.

By prayer enemies are to be swept out of the way. By prayer prejudices are to be driven out of the hearts of good men. His way to Jerusalem would be cleared of difficulties, the success of his mission would be secured, and the will of God and the good of the saints would be accomplished. All these marvelous ends would be secured by marvelous praying. Wonderful and world-wide are the results to be gained by mighty praying. If all apostolic successors had prayed as Paul did, if all Christians in all these ages had been one with apostolical men in the mighty wrestlings of prayer, how marvelous and divine would have been the history of God’s Church! How unparalleled would have been its success! The glory of its millennium would have brightened and blessed the world ages ago.

We see in Paul’s requests his estimate of the far-reaching power of prayer. Not that prayer has in it any talismanic force, nor that it is a fetish, but that it moves God to do things that it nominates. Prayer has no magic, potent charm in itself, but is only all potent because it gets the Omnipotent God to grant its request. A precedent basis in all prayer as expressed or understood by Paul is that “Ye strive together with me in your prayers for me.” It is of the nature of a severe conflict in which Paul’s soul is engaged, a wrestle, a hand-to-hand fight. The strain is severe and exhaustive to all the energies of the soul, and the issue is tossed in uncertainty. Paul in this prayer struggle needs reinforcements and divine help in his striving. He is in the midst of the struggle, and will bear the brunt, but he solicits and pleads for the help of others. Their prayers are just now needed, He needs help to offer intense prayers.

Prayer is not inaptly called “wrestling,” because it is a most intense struggle. To prayer there are the greatest hindrances and the most inveterate foes. Mighty evil forces surge around the closets of prayer. Enemies strong and strongly entrenched are about the closets where praying is done. No feeble, listless act is this praying done by Paul. In this thing he has “put away childish things.” The commonplace and the tame have been retired. Paul must do this praying mightily or not do it at all. Hell must feel and stagger and under the mightiness of his prayer stroke, or he strikes not at all. The strongest graces and the manliest efforts are requisite here. Strength is demanded in the praying done by Paul. Courage is at a premium in it. Timid touches and faint-hearted desires avail nothing in the mind of Paul which we are considering. Enemies are to be faced and routed and fields are to be won. The most unflagging and invincible bravery and the highest qualities of Christian soldierhood are demanded for prayer. It is a trumpet call to prayer, a chieftain’s clarion note, sounded out for earnest, persistent prayer as the great spiritual conflict rages.

October 9: Paul and his Praying, continued

E.M. Bounds
E.M. Bounds

More from E.M. Bounds, Prayer and Praying Men:

William Law has this very pertinent word in his “Devout Life”: “When you begin your petitions use such various expressions of the attributes of God as may make you most sensible of the greatness and power of the Divine nature?” And then William Law gives various examples, which I am bound to say would not be helpful to me, as they would imprison my spirit in a coat of mail. But I want to emphasize and commend the principle of it, which is, that our fellowship should begin with the primary elements of adoration and praise.—Rev. J. H. Jowett

There are two occasions with wonderful results where the statement is not explicit that Paul was in prayer, but the circumstances and the results, and Paul’s universal and intense praying habit, make it most evident that the key to the results of both occasions is prayer. The first occasion is when Paul sailed away from Philippi and came to Troas, where he abode seven days. On the first day of the week, when the disciples came together to break bread, Paul preached unto them, expecting to depart on the morrow, and continued his preaching till late in the night.

There was sitting in the window a young man named Eutychus, who naturally fell asleep, and as Paul was rather long in speaking, the young man fell out of the high window, and was taken up for dead. Paul went down to the place where the young man had fallen, and embracing him, told the people about him that they need not be troubled, for life was still in the body. Paul returned to the upper room, where he had been preaching, and talked with the disciples till break of day. And the young man was brought alive, and as a consequence all were greatly comforted.

The very natural conclusion without the fact being specially stated is that Paul must have prayed for the young man when he embraced him, and his prayer was answered in the quick recovery of the young man.

The second occasion was in the perilous and protracted storm which overtook the vessel in which Paul was being carried as a prisoner to Rome. They were being exceedingly tossed about with the great tempest, and neither sun nor stars appeared as they were beset and struggled against wind and storm. All hope that they would be saved seemed gone. But after long abstinence, Paul stood in the midst of those on board, and speaking more particularly to the officers of the vessel, said, “Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you, to be of good cheer, for there shall be no loss of any man’s life among you, but of the ship. For there stood by this night the angel of God, whose I am and whom I serve, saying, Fear not, Paul; thou must be brought before Caesar, and lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer; for I believe God, that it shall be even as God hath told me.”

It requires no strained interpretation to read into this simple record the fact that Paul must have been praying when the angel appeared unto him with that message of encouragement and assurance of safety. Paul’s habit of prayer and his strong belief in prayer must have driven him to his knees. Such an emergency with him would necessarily move him to pray under such crucial circumstances.

After the shipwreck, while on the island of Melita, we have another representation of Paul at prayer. He is at his work of praying for a very ill man. While a fire was being made, a deadly poisonous viper fastened itself on his hand, and the barbarians immediately concluded it was a case of retribution for some crime Paul had committed, but they soon discovered that Paul did not die, and changed their minds and concluded that he was a sort of god.

In the same quarter at the time, was the father of Publius, who was very ill of a fever, and bloody flux, approaching seemingly his end. Paul went to him, and laid his hands upon him, and with simple confidence in God he prayed, and immediately the disease was rebuked, and the man was healed. When the natives of the island beheld this remarkable incident, they brought others to Paul, and they were healed, after the same fashion, by Paul’s praying.

Turning back in Paul’s life to the time he was at Ephesus on his way to Jerusalem, we find him stopping at Tyre after he departed from Ephesus. Before leaving Ephesus he had prayed with them all. But he did not trust in his words howsoever strong, fitting and solemn they might have been. God must be recognized, invoked and sought. Paul did not take it for granted, after he had done his best, that God as a master of course would bless his efforts to do good, but he sought God. God does not do things in a matter-of-course sort of way. God must be invoked, sought unto, and put into things by prayer.

Following his visit to Ephesus, he arrived at Tyre, where he stopped a few days. Here he found some disciples, who begged Paul not to go to Jerusalem, saying through the Spirit that he should not go up to that city. But Paul adhered to his original purpose to go to Jerusalem. The account says:

“And when we had accomplished those days, we departed, and went our way; and they all brought us on our way with their wives and children, till we were out of the city; and we kneeled down on the shore and prayed.”

What a sight to behold on that seashore! Here is a family picture of love and devotion, where husbands, wives and even children are present, and prayer is made out in the open air. What an impression it must have made upon those children! The vessel was ready to depart, but prayer must cement their affections and sanctify wives and children, and bless their parting—a parting which was to be final so far as this world was concerned. The scene is beautiful and does honor to the head and heart of Paul, to his person and his piety, and shows the tender affection in which he was held. His devoted habit of sanctifying all things by prayer comes directly to the light. “We kneeled down on the shore and prayed.” Never did sea strand see a grander picture or witness a lovelier sight—Paul on his knees on the sands of that shore, invoking God’s blessing upon these men, women and children.

When Paul was arraigned at Jerusalem, in making his public defense, he refers to two instances of his praying. One was when he was in the house of Judas, in Damascus, after he had been stricken to the earth and brought under conviction. He was there three days, and to him was Ananias sent, to lay his hand upon him, at the time of his blindness and darkness. It was during those three days of prayer. This is the Scriptural record, and the words are those of Ananias addressed to him:

“And now why tarriest thou? Arise and be baptized, and wash away thy sins, calling on the name of the Lord.”

The Lord had emboldened the timid Ananias to go and minister to Paul, by telling him, “Behold he prayeth.” And so we have in this reference Paul’s prayerfulness intensified by the exhortation of Ananias. Prayer precedes pardon of sins. Prayer becomes those who seek God. Prayer belongs to the earnest, sincere inquirer after God. Pardon of sin and acceptance with God always come at the end of earnest praying. The evidence of sincerity in a true seeker of religion isthat it can be said of him, “Behold he prayeth.”

The other reference in his defense lets us into the prayerful intenseness into which his whole religious life had been fashioned and shows us how in the absorbing ecstasy of prayer, the vision came and directions were received by which his toilsome life was to be guided. Also we see the familiar terms on which he stood and talked with his Lord:

“And it came to pass when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;

“And saw him saying unto me, Make haste and get thee quickly out of Jerusalem, for they will not receive thy testimony concerning me.

“And I said, Lord, they know that I imprisoned and beat in every synagogue them that believed on thee.

“And when the blood of thy martyr Stephen was shed, I also was standing by, and consenting to his death, and kept the raiment of them that slew him.

“And he said unto me, Depart, for I will send thee far hence unto the Gentiles.”

Prayer always brings directions from heaven as to what God would have us to do. If we prayed more and more directly, we should make fewer mistakes in life as to duty. God’s will concerning us is revealed in answer to prayer. If we prayed more and prayed better and sweeter, then clearer and more entrancing visions would be given us, and our intercourse with God, would be of the most intimate, free, and bold order.

It is difficult to itemize or classify Paul’s praying. It is so comprehensive, so discursive, and so minute, that it is no easy task to do so. Paul teaches much about prayer in his didactics. He specifically enforces the duty and necessity of prayer upon the Church, but that which was better for Paul and better for us is that he himself prayed much and illustrated his own teaching. He practiced what he preached. He put to the test the exercise of prayer which he urged upon the people of his day.

To the Church at Rome he plainly and specifically asseverated with solemnity his habit of praying. This he wrote to those Roman believers:

“For God is my witness, whom I serve with my spirit in the Gospel of His Son, that without ceasing I make mention of you always in my prayers.”

Paul not only prayed for himself. He made a practice of praying for others. He was preeminently an intercessor. As he urged intercessory prayer on others, so he interceded himself for others beside himself.

He begins that remarkable Epistle to the Romans in the spirit of prayer: He closes it with this solemn charge: “Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive with me in your prayers to God for me.”

But this is not all. In the very heart of that Epistle, he commands “Continuing instant in prayer.” That is, give constant attention to prayer. Make it the business of life. Be devoted to it. Just what he did himself, for Paul was a standing example of the doctrine of prayer which he advocated and pressed upon the people.

In his Epistles to the Thessalonians, how all-inclusive and wonderful the praying! Says he in writing his First Epistle to this Church:

“We give thanks to God always for you, making mention of you in my prayers; remembering without ceasing your work of faith, and labor of love, and patience of hope.”

Not to quote all he says, it is worth while to read his words to this same Church of true believers further on:

“Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith. Now God himself direct our way unto you. And the Lord make you to increase and abound in love one toward another, even as we do toward you, to the end he may establish your hearts unblameable in holiness before God, even our Father.”

And this sort of praying for these Thessalonian Christians is in direct line with that closing prayer for these same believers in this Epistle, where he records that striking prayer for their entire sanctification:

“And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”

How Paul did pray for those early Christians! They were in his mind and on his heart, and he was continually at it, “night and day praying exceedingly.” Oh, if we had a legion of preachers in these days of superficial piety and these times of prayerlessness, who were given to praying for their churches as Paul did for those to whom he ministered in his day! Praying men are needed. Likewise praying preachers are demanded in this age.

At the conclusion of that remarkable prayer in the third chapter of Ephesians, he declared that “God was able to do exceeding abundantly above all that we could ask or think,” now he declares he is praying exceeding abundantly, striving after the most earnest order, to have his prayers run parallel with God’s power, and that they may not limit that power nor exhaust that power, but get all there is in it to bless and greatly enrich His Church.

Paul and his compeers prayed for the saints everywhere. It may be referred to again. With what solemnity does Paul call the attention of the Roman Christians to the important fact of praying for them, believers whom he had never seen! “God is my witness that without ceasing, I make mention of you in my prayers.” To the churches he says, “Praying always for you.”

Again on the same line, we hear him articulating dearly, “Always in every prayer of mine for you all, making request with joy.” Again he writes thus: “I do not cease to pray for you.” Once more we read the record, “Wherefore we pray always for you.” And again it is written, “Cease not to give thanks for you, making mention of you in my prayers.” And then he says, “Remembrance of thee in my prayers night and day.”

His declaration, “night and day praying exceedingly,” is a condensed record of the engrossing nature of the praying done by this praying apostle. It shows conclusively how important prayer was in his estimate and in his ministry, and further shows how to him prayer was an agony of earnest striving in seeking from God blessings which could be secured in no other way.

The unselfishness of his praying is seen in his writing to the Romans where he tells them, “Making request if by any means I might have a prosperous journey to come to you. For I long to see you that I may impart to you some spiritual gift to the end ye may be established.” The object of his desire to visit Rome was not for selfish gratification, the pleasure of a trip, or for other reasons, but that he might be the means under God of “imparting to them some spiritual gift,” in order that they “might be established” in their hearts, unblameably in love. It was that his visit might give to them some spiritual gift which they had not received and that they might be established at those points where they needed to be rooted, and grounded in faith, in love, and in all that made up Christian life and character.

October 8: Paul and his Praying

E.M. Bounds
E.M. Bounds

More from E.M. Bounds and Prayer and Praying Men

In the life of Frank Crossley it is told how one day in 1888 he had said good-bye at the station to his friends, General and Mrs. Booth; but before they steamed out he handed a letter to them giving details of a sacrifice he had resolved to make for the Army. He came home and was praying alone. “As I was praying,” he said, “there came over me the most extraordinary sense of joy. It was not exactly in my head, nor in my heart, it was almost a grasping of my chest by some strange hand that filled me with an ecstasy I never had before. It was borne in on me that this was the joy of the Lord.” So this servant of God made in his pilgrimage to God an advance from which he never fell back. He thought it likely at the time that the Booths had read this letter in the train and this was an answer to prayer of theirs; afterwards he heard they had prayed for him in the train just after getting wess out of Manchester.— Rev. Edward Shillito.

He who studies Paul’s praying, both his prayers and his commands about prayer, will find what a wide, general, minute, and diversified area it covers. It will appear that these men like Wesley, Brainerd, Luther, and all their holy successors in the spiritual realms, were not guilty of fanaticism nor superstition when they ordered all things by prayer great and small, and committed all things, secular and religious, natural and spiritual, to God in prayer. In this they were but following the great exemplar and authority of the Apostle Paul.

To seek God as Paul did by prayer, to commune with God as Paul did, to supplicate Jesus Christ as Paul did, to seek the Holy Spirit by prayer as Paul did, to do this without ceasing, to be always a racer, and to win Christ as Paul did by prayer—all this makes a saint, an apostle, and a leader for God. This kind of a life engages, absorbs, enriches, and empowers with God and for God. Prayer, if successful, must always engage and absorb us. This kind of praying brings Pauline days and secures Pauline gifts. Pauline days are good, Pauline gifts are better, but Pauline praying is best of all, for it brings Pauline days and secures Pauline gifts. Pauline praying is worth all it costs. Prayer which costs nothing gets nothing. It is beggarly business at best.

Paul’s estimate of prayer is seen and enforced by the fact that Paul was a man of prayer. His high position in the Church was not one of dignity and position to enjoy and luxuriate in. It was not one of officialism, nor was it one of arduous and exhaustless toil, for Paul was preeminently a praying man.

He began his great career for Christ in the great struggle and school of prayer. God’s convincing and wonderful argument to assure Ananias was, “Behold he prayeth.” Thee days was he without sight, neither eating nor drinking, but the lesson was learned well.

He went out on his first great missionary trip under the power of fasting and prayer, and they, Paul and Barnabas, established every Church by the very same means, by fasting and prayer. He began his work in Philippi “where prayer was wont to be made.” As “they went to prayer,” the spirit of divination was cast out of the young woman. And when Paul and Silas were put in prison, at midnight they prayed and sang praises to God.

Paul made praying a habit, a business and a life. He literally gave himself to prayer. So with him praying was not an outer garb, a mere coloring, a paint, a polish. Praying made up the substance, the bone, the marrow, and the very being of his religious life. His conversion was a marvel of grace and power. His apostolic commission was full and royal. But he did not vainly expect to make full proof of his ministry, by the marvels of conditions and by wonderful results in the conversion, nor by the apostolic commission signed and sealed by Divine authority, and carrying with it all highest gifts and apostolic enrichments, but by prayer, by ceaseless, wrestling, agonizing and Holy Spirit praying. Thus did Paul work his wrok, and crown his work, his life and the death with martyr principles and with martyr glory.

Paul had a spiritual trait which was very marked and especially promised, and it was that of prayer. He had a profound conviction that prayer was a great as well as a solemn duty; that prayer was a royal privilege; that prayer was a mighty force; that prayer gauges piety, makes faith mighty and mightier; that much prayer was necessary to Christian success; that prayer was a great factor in the ongoing of God’s kingdom on earth; and that God and heaven expected to pray.

Somehow we are dependent on prayer for great triumphs of holiness over sin, of heaven over hell, and of Christ over Satan. Paul took it for granted that men who know God would pray; that men who lived for God would pray much, and that men could not live for God who did not pray. So Paul prayed much. He was in the habit of praying. He was used to praying, and that formed the habit of prayer. He estimated prayer so greatly that he fully knew its value, and that fastened the habit on him. Paul was in the habit of praying because he loved God, and such love in the heart always finds its expression in regular habits of prayer. He felt the need of much grace, and of more and more grace, and grace only comes through the channels of prayer, and only abounds more and more as prayer abounds more and more.

Paul was in the habit of praying, but he prayed not by mere force of habit. Man is such a creature of habit that he is always in danger of doing things simply by heart, in a routine, prefunctory manner. Paul’s habit was regular and hearty. To the Romans he writes, “For God is my witness, that without ceasing, I make mention of you always in my prayers.” Prison doors are opened and earthquakes take place by such praying as Paul did, even by such melodious Pauline praying. All things are opened to the kind of praying which was done by Paul and Silas. All things are opened by prayer. They could shut up Paul from preaching, but this could not shut him up from praying. And the Gospel could win its way by Paul’s praying as well as by Paul’s preaching. The apostle might be in prison, but the Word of God was free, and went like the mountain air, while the apostle is bound in prison and abounds in prayer.

How profound their joy in Jesus which expressed itself so happily and so sweetly in praise and prayer, under conditions so painful and so depressing! Prayer brought them into full communion with God which made all things radiant with the Divine presence which enabled them to “rejoice that they were counted worthy to suffer shame for His name, and to count it all joy when they fell into divers trials.” Prayer sweetens all things and sanctifies all things. The prayerful saint will be a suffering saint. Suffering prayerfully he will be a sweet saint. A praying saint will be a praising saint. Praise is but prayer set to music and song.

After that notable charge to the elders at Ephesus, as he tarried there while on his way to Jerusalem, this characteristic record is made in Acts:

“And when he had thus spoken, he kneeled down and prayed with them. And they all wept sore, and fell on Paul’s neck and kissed him.”

“He kneeled down and prayed.” Note those words. Kneeling in prayer was Paul’s favorite attitude, the fitting posture of an earnest, humble suppliant. Humility and intensity are in such a position in prayer before Almighty God. It is the proper attitude of man before God, of a sinner before a Saviour, and of a beggar before his benefactor. To seal his sacred and living charge to those Ephesian elders by praying was that which made the charge efficient, benignant and abiding.

Paul’s religion was born in the throes of that three days’ struggle of prayer, while he was in the house of Ananias, and there he received a divine impetus which never slackened till it brought him to the gates of the eternal city. That spiritual history and religious experience projected along the line of unceasing prayer, brought him to the highest spiritual altitudes and yields the largest spiritual results. Paul lived in the very atmosphere of prayer. His first missionary trip was projected by prayer. It was by prayer and fasting that he was called into the foreign missionary field, and by the same means the Church at Antioch was moved to send forth Paul and Barnabas on their first missionary journey. Here is the Scripture record of it:

“Now there were in the Church which was at Antioch certain prophets and teachers, as Barnabas and Simeon, that was called Niger; and Lucius of Cyrene, and Manean, which had been brought up with Herod the tetrach, and Saul.

“And as they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.

“And when they had fasted and prayed, and had laid their hands on them, they sent them away.”

Here is a model for all missionary outgoings, a presage of success. Here was the Holy Spirit directing a prayerful Church obedient to the Divine leadership, and this condition of things brought forth the very largest possible results in the mission of these two men of God. We may confidently assert that no Church in which Paul was prominent would be a prayerless Church. Paul lived, toiled and suffered in an atmosphere of prayer. To him, prayer was the very heart and life of religion, its bone and marrow, the motor of the Gospel, and the sign by which it conquered. We are not left in ignorance, for that spirit established churches, putting in them the everlasting requisite of self-denial, in the shape of fasting, and in the practice of prayer. Here is the Divine record of Paul’s work on this line:

“Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

“And when they had ordained them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed.”

In obedience to a heavenly vision, Paul lands in Europe, and finds himself at Philippi. There is no synagogue, and few if any Jews are there. A few pious women, however, have a meeting place for prayer, and Paul is drawn by spiritual attraction and spiritual affinities to the place “where prayer is wont to be made.” And Paul’s first planting of the Gospel in Europe is at that little prayer meeting. He is there the chief pray-er and the leading talker. Lydia was the first convert at that prayer meeting. They protracted the meeting. They called it a meeting for prayer.

It was while they were going to that protracted prayer meeting that Paul performed the miracle of casting the devil of divination out of a poor demon-possessed girl, who had been made a source of gain by some covetous men, the results of which, by the magistrate’s orders, were his scourging and imprisonment. The result by God’s orders was the conversion of the jailer and his whole household. To the praying apostle no discouragements are allowed. A few praying women are enough for an apostolical field of labor.

In this last incident we have a picture of Paul at midnight. He is in the inner prison, dark and deadly. He has been severely and painfully scourged, his clothing is covered with blood, while there are blood clots on his gnashed and torn body. His feet are in the stocks, every nerve is feverish and swollen, sensitive and painful. But we find him under these very unfavorable and suffering conditions at his favorite pursuit. Paul is praying with Silas, his companion, in a joyous, triumphant strain. “And at midnight, Paul and Silas prayed and sang praises unto God, and the prisoners heard them. And suddenly there was an earthquake, so that the foundation of the prison was shaken, and immediately all the doors were shaken; and every one’s ban was loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors opened, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled.

“But Paul cried out with a loud voice saying, Do thyself no harm; for we are all here.”

Never was prayer so beautiful, never more resultful. Paul was an adept at prayer, a lover of prayer, a wondrous devotee of prayer, who could pursue it with such joyous strains, under such conditions of despondency and despair. What a mighty weapon of defense was prayer to Paul! How songful! The angels doubtless stilled their highest and sweetest notes to listen to the music which bore those prayers to heaven. The earthquake trod along the path made by the mighty forces of Paul’s praying. He did not go out when his chains were loosed, and the stocks fell off. His praying taught him that God had nobler purposes that night than his own individual freedom. His praying and the earthquake alarm were to bring salvation to that prison, freedom from the thraldom and prison house of sin which was prefigured to him by his body emancipation. God’s mighty providence had opened his prison door and had broken his prison bonds, not to give freedom, but to give freedom to the jailer. God’s providential openings are oft

October 7: Praying with Paul

E.M. Bounds
E.M. Bounds

From E.M. Bounds’ Prayer & Praying Men

Fletcher of Madeley, a great teacher of a century and a half ago, used to lecture to the young theological students. He was one of the fellow-workers with Wesley and a man of most saintly character. When he had lectured on one of the great topics of the Word of God, such as the Fullness of God’s Holy Spirit or on the power and blessing that He meant His people to have, he would close the lecture and say, “That is the theory; now will those who want the practice come along up to my room!” And again and again they closed their books and went away to his room, where the hour’s theory would be followed by one or two hours of prayer.—Rev. Hubert Brooke.

How instant, strenuous, persistent, and pathetic was Paul’s urgency of prayer upon those to whom he wrote and spoke! “I exhort,” says he, writing to Timothy, “first of all, that supplications, prayers, intercessions and giving of thanks be made for all men.” This he meant was to be the prime deposit and truth for the Church. First of all, before all things, to the front of all things, the Church of Christ was to be a praying Church, was to pray for men, was to pray for all men. He charged the Philippians to this effect: “Be careful for nothing, but in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God.” The Church must be anxious about nothing. In everything prayer must be made. Nothing was too small about which to pray. Nothing was too great for God to overcome.

Paul lays it down as a vital, all-essential injunction in writing to the Church at Thessalonica, “Rejoice evermore. Pray without ceasing. In everything give thanks. For this is the will of God concerning you.” The Church must give itself to unceasing prayer. Never was prayer to cease in the Church. This was the will of God concerning His Church on earth.

Paul was not only given to prayer himself, but he continually and earnestly urged it in a way that showed its vital importance. He was not only insistent in urging prayer upon the Church in his day, but he urged persistent praying. “Continue in prayer and watch in the same,” was the keynote of all his exhortations on prayer. “Praying always with all prayer and supplication,” was the way he pressed this important matter upon the people. “I will, therefore,” I exhort, this is my desire, my mind upon this question, “that men pray everywhere, without wrath and doubting.” As he prayed after this fashion himself, he could afford to press it upon those to whom he ministered.

Paul was a leader by appointment and by universal recognition and acceptance. He had many mighty forces in this ministry. His conversion, so conspicuous and radical, was a great force, a perfect magazine of aggressive and defensive warfare. His call to the apostleship was clear, luminous and convincing. But these forces were not the divinest energies which brought forth the largest results to his ministry. Paul’s course was more distinctly shaped and his career rendered more powerfully successful by prayer than by any other force.

It is no surprise then that he should give such prominence to prayer in his preaching and writing. We could not expect it to be otherwise. As prayer was the highest exercise in his personal life, so also prayer assumed the same high place in his teaching. His example of prayer added force to his teaching on prayer. His practice and his teaching ran in parallel lines. There was no inconsistency in the two things.

Paul was the chiefest of the apostles as he was chief in prayer. If he was the first of the apostles, prayer conspired to that end. Hence he was all the better qualified to be a teacher on prayer. His praying fitted him to teach others what prayer was and what prayer could do. And for this reason he was competent to urge upon the people that they must not neglect prayer. Too much depended upon it.

He was first in prayer for this cause. For the reason that on him centered more saintly praying than on any one else, he became the first in apostleship. The crown of martyrdom was the highest crown in the royalty of heaven, but prayer put this crown of martyrdom on his head.

He who would teach the people to pray must first himself be given to prayer. He who urges prayer on others must first tread the path of prayer himself. And just in proportion as preachers pray, will they be disposed to urge prayer upon those to whom they preach. Moreover, just in proportion as preachers pray, will they be fitted to preach on prayer. If that course of reasoning be true, would it be legitimate to draw the conclusion that the reason why there is so little preaching on prayer in these modern times is because preachers are not praying men?

We might stake the whole question of the absolute necessity and the possibilities of prayer in this dispensation on Paul’s attitude toward prayer. If personal force, if the energy of a strong will, if profound convictions, if personal culture and talents, and if the Divine call and the Divine empowerment,—if any one of these, or all of them united, could direct the Church of God without prayer, then logically prayer would be unnecessary. If profound piety and unswerving consecration to a high purpose, if impassioned loyalty to Jesus Christ, if any or all of these could exist without devoted prayer, or lift a Church leader above the necessity of prayer, then Paul was above its use. But if the great and gifted, the favored and devoted Paul felt the necessity of unceasing prayer, and realized that it was urgent and pressing in regard to its claims and necessity, and if he felt that it was clamorous and insistent that the Church should pray without ceasing, then he and his brethren in the apostolate should be aided by universal and mighty praying.

Paul’s praying and his commands and the urgency with which he pressed upon the Church to pray, is the most convincing proof of the absolute necessity of prayer as a great moral force in the world, an indispensable and inalienable factor in the progress and spread of the Gospel, and in the development of personal piety. In Paul’s view, there was no Church success without prayer, and no piety without prayer, in fact without much prayer. A Church out of whose life streams prayer as the incense flames went out of the censer, and a leadership out of whose character, life and habits flames prayer as imposing, conspicuous and spontaneous as the fragrant incense flamed, this was the leadership for God.

To pray everywhere, to pray in everything, to continue instant in prayer, and to pray without ceasing, thus Paul spoke as a commentator on the Divine uses and the nature of prayer.

Timothy was very dear to Paul, and the attachment was mutual and intensified by all their affinities. Paul found in Timothy those elements which fitted him to be his spiritual successor, at least the depository and the leader of the great spiritual principles and forces which were essential to the establishment and prosperity of the Church. These primary and vital truths he would enforce on and radicate in Timothy. Paul regarded Timothy as one to whom fundamental and vital truths might be committed, who would preserve them truly, and who would commit them inviolate to the future. So he gives to Timothy this deposit of prayer for all ages as found in 1 Tim. 2:1.

Let it be noted before we go any further that Paul wrote directly under the superintendency of the Holy Spirit, who guarded Paul against error, and who suggested the truths which Paul taught. We hold definitely without compromise in the least to the plenary inspiration of the Scriptures, and as Paul’s writings are part and parcel of those Sacred Writings, then Paul’s Epistles are portions of the Scriptures or the Word of God. This being true, the doctrine of prayer which Paul affirmed is the doctrine of the Holy Spirit. His Epistles are of the Word of God, inspired, authentic and of Divine authority. So that prayer as taught by Paul is the doctrine which Almighty God would have His Church accept, believe, and practice.

These words to Timothy, therefore, were divinely inspired words. This section of Holy Writ is much more than merely suggestive, and is far more than a broad, bare outline on prayer. It is so instructive about prayer, about how men ought to pray, how business men should pray, and so forceful about the reasons why men ought to pray, that it needs to be strongly and insistently pressed.

Here are Paul’s words to Timothy on prayer:

“I exhort, therefore, that, first of all, supplications, prayers, intercessions and giving of thanks, be made for all men;

“For kings and all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty.

“For this is good and acceptable in the sight of God, our Saviour;

“Who will have all men to be saved and to come to the knowledge of the truth.

“For there is one God, and one Mediator between God and men, the man Christ Jesus;

“Who gave himself a ransom for all, to be testified in due time. I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting.”

In this prayer section we have set forth by Paul the inheritance and practice of every Christian in all ages. It is a vade mecum in the great business of praying. it gives us a view of the energy and many-sidedness of prayer. First in point of time in all excellence of all duties is prayer. It must be first in all occupations. So exacting and imperative in its import and power is prayer that it stands first among spiritual values. He that prays not, is not at all. He is naught, less than naught. He is below zero, so far as Christ and God and heaven are concerned. Not simply among the first things does prayer stand on a level with other things, but first of the first, to the very forefront, does Paul put prayer with all his heart. “I exhort that first of all.”

His teaching is that praying is the most important of all things on earth. All else must be restrained, retired, to give it primacy. Put it first, and keep its primacy. The conflict is about the primacy of prayer. Defeat and victory lie in this one thing. To make prayer secondary is to discrown it. It is to fetter and destroy prayer. If prayer is put first, then God is put first, and victory is assured. Prayer must either reign in the life or must abdicate. Which shall it be?

According to Paul, “supplications, prayers, intercessions and giving of thanks” all these elements of prayer and forms of prayer are to be offered for men. Prayer is offered for things, for all things, for all temporal good, and for all spiritual good and grace, but in these directions Paul rises to the highest results and purposes of prayer. Men are to be affected by prayer. Their good, their character, conduct and destiny are all involved in prayer. In this regard prayer moves along the highest way, and pursues its loftiest end. We are cognizant and consonant with things, with blessings, and bestowments, with matters and things which touch men, but men themselves are here set forth as the objects of prayer. This broadens and ennobles prayer. Men, through the whole sweep and range of their conditions, are to be held in the mighty grasp of prayer.

Paul’s teaching is to the effect that prayer is essentially a thing of the inner nature. The spirit within us prays. So note Paul’s directions: “I will therefore that men pray everywhere, without wrath.” “Wrath” is a term which denotes the natural, internal motion of plants and fruits, swelling with juice. The natural juices are warmed into life, and rise by the warmth of Spring. Man has in him natural juices which rise as does the sap. Warmth, heat, all stages of passions and desires, every degree of feeling, these spontaneously rise under provocation. Guard against and suppress them. Man cannot pray with these natural feelings rising in him, cultivated, cherished and continued there. Prayer is to be without these. “Without wrath.” Higher, better, nobler inspiration are to lift prayer upward. “Wrath” depresses prayer, hinders it, suppresses it.

The word “without” means making no use of, having no association with, apart from, aloof from The natural, unrenewed heart has no part in praying. Its heat and all its nature juices poison and destroy praying. The nature of prayer is deeper than nature. We cannot pray by nature, even by the kindliest and the best nature.

Prayer is the true test of character. Fidelity to our conditions and trueness to our relations are often evinced by our prayerfulness. Some conditions give birth to prayer. They are the soil which germinates and perfects prayer. To pray under some circumstances seems very fitting. Not to pray in some conditions seems heartless and discordant. The great storms of life, when we are helpless and without relief, or are devoid of assuagement, are the natural and providential conditions of prayer.

Widowhood is a great sorrow. It comes to saintly women as well as to others. True widows there are who are saintly. They are to be honored and their sorrow is divine. Their piety is aromatic and lightened by their bruised hearts. Here is Paul’s description of such widows:

“Now she that is a widow indeed and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth.”

Here is the striking contrast between two classes of women. One gives herself to supplications night and day. The other lives in pleasure and is spiritually dead. So Paul describes a true widow as being great in prayer. Her prayers, born of her faith and desolation, are a mighty force. Day and night her prayers go up to God unceasingly. The widowhood heart is a mighty appeal to God when that heart is found in the way of prayer, intense, unwearied prayer.

One of Paul’s striking injunctions worthy of study is this one, “continuing instant in prayer,” or as the Revised Version reads, “Continuing steadfast in prayer,” which is his description of prayer. The term means to tarry, to remain, to be steadfast and faithful in prayer, to stick to it strong, to stay at it with strength to the end, to give attention to it with vigor, devotion and constancy, to give unremitting care to it.

Praying is a business, a life-long business, one to be followed with diligence, fervor and toil. The Christian’s business by way of preeminence is prayer. It is his most engaging, most heavenly, most lucrative business. Prayer is a business of such high and deserved dignity and import that it is to be followed “without ceasing.” That is, with no let up nor break down, followed assiduously and without intermission. To prayer we are to give all strength. It must cover all things, be in every place, find itself in all seasons, and embrace everything, always, and everywhere.

In the remarkable prayer in Ephes. 3, he is praying for wide reaches of religious experience. He is there bowing his knees unto God, in the name of Jesus Christ, and asking that God would grant that these Ephesian believers would in their experiences go far beyond the utmost stretches of past sainthood. “Filled with all the fullness of God,” an experience so great and so glorious that it makes the head of the modern saint so dizzy that he is afraid to look up to those supernal heights or peer down into the fathomless depths. Paul just passes us on to Him, “who is able to do exceeding abundantly above all that we can ask or think.” This is a specimen of his teaching on prayer.

In writing to the Philippian Church, Paul recounts the situation, and shows the transmuting power of prayer as follows:

“Some indeed preach Christ of envy and strife; and some also of good will;

“The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds;

“But the other of love, knowing that I am set for the defense of the Gospel.

“What then? Notwithstanding every way, whether in pretense or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

“For I know that this shall turn to my salvation through our prayer and the supply of the Spirit of Jesus Christ.

“According to my earnest expectation and my hope; that in nothing shall I be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or death.”

Boldness was to be secured by him and discomfiture and shame prevented by their prayers, and Christ was to be gloriously magnified by and through Paul, whether he lived or died.

It is to be remarked that in all these quotations in Corinthians, Ephesians or Philippians, the Revised Version gives us the most intense form of prayer, “supplications.” It is the intense, personal, strenuous, persistent praying of the saints, that Paul requests, and they must give special strength, interest, time and heart to their praying to make it bear its largest golden fruit.

The general direction about prayer to the Colossian Christians is made specific and is sharpened to the point of a personal appeal: “Continue in prayer and watch in the same, with thanksgiving; withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ, for which I am also in bonds; that I make it manifest as I ought to speak.”

Paul is accredited with the authorship of the Epistle to the Hebrews. We have it in a reference to the character of Christ’s praying, which is illustrative, directory and authentative as to the elements of true praying. How deep tones are his words! How heart-affecting and how sublime was His praying who prayed as never man prayed before, and yet prayed in order to teach man how to pray, “who in the days of His flesh, when He had offered prayers and supplications, with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared.” The praying of Jesus Christ drew on the mightiest forces of His being. His prayers were His sacrifices, which He offered before He offered Himself on the cross for the sins of mankind. Prayer-sacrifice is the forerunner and pledge of self-sacrifice. We must die in our closets before we can die on the cross.

October 6: Faith of Sinners in Prayer

E.M. Bounds
E.M. Bounds

More from E.M. Bounds – Prayer and Praying men

A certain preacher whose sermons converted many souls received a revelation from God that it was not his sermons or works by all means but the prayers ofan illiterate lay brother who sat on the pulpit steps pleading for the success of the sermon. It may be in the all-revealing day so with us. We may believe after laboring long and wearily that all honor belongs to another builder whose prayers were gold, silver, and precious stones, while our sermonizings being apart from prayer are but hay and stubble.—Rev. C. H. Spurgeon.

One of the peculiar features of prayer as we study the Old Testament on this subject is the faith of unrighteous and backslidden men in prayer, and the great confidence they had in the prayers of praying men of that day. They knew certain men as men of prayer, who believed in God, who were favored of God and who prayed unto God. They recognized these men as having influence with God in averting wrath and in giving deliverance from evil.

Frequently when in trouble, when God’s wrath was threatened and even when there were visitations of evil upon them for their iniquities, they showed their faith in prayer by appealing to the men who prayed, to beg God to avert His displeasure and turn aside His wrath against them. Recognizing the value of prayer as a divine agency to save men, they made application to the men who prayed, to intercede with God for them.

It is one of the strange paradoxes of those early days that while people departed from God, and went into grievous sin, they did not become either atheists nor unbelievers when it came to the question of the existence of a prayer-answering God. Wicked men held fast to a belief in God’s existence, and to faith in the power of prayer to secure pardon for sin and to deliver them from God’s wrath. It is worth something as showing the influence of the Church on sinners, when the latter believe in prayer and beg Christian people to pray for them. It is an item of interest and an event of importance when a sinner on a dying bed calls for a praying man to come to his bedside to pray for him. It means something when penitent sinners, under a sense of their guilt, feeling the displeasure of God, approach a church altar and say, “Pray for me, ye praying men and women.” Little does the Church understand its full import, and still less does the Church appreciate and take in the full import of praying, especially for the unsaved men and women who ask them to pray for their immortal souls. If the Church was fully alive to God and awake to the real peril of the unconverted all about it, and was in a thriving state, more sinners would be found seeking the altars of the Church and crying out to praying people, “Pray for my soul.”

Much so-called praying for sinners there may be, but it is cold, formal, official praying, which goes nowhere, never reaches God, and accomplishes nothing. Revivals begin when sinners seek the prayers of praying people.

Several things stand out in bold relief as we look at those Old Testament days:

First, the disposition of sinners against God to almost involuntarily turn to praying men for help and refuge when trouble draws near, and to invoke their prayers for relief and deliverance. “Pray for us” was their cry.

Second, the readiness with which those praying men responded to these appeals and prayed to God for those who desired this thing. Moreover, we are impressed with the fact that these praying men were always in the spirit of prayer and ready at any time to inquire of God. They were always keyed up on prayer.

Third, we note the wonderful influence these men of prayer had with God whenever they made their appeal to Him. God nearly always quickly responded and heard their praying for others. So intercessory prayer predominated in those early days of the Church.

It is a question worthy of earnest consideration, how far the present-day Church is responsible for the unbelief of sinners of these modern times in the value of prayer as an agency in averting God’s wrath, in sparing barren lives and in giving deliverance. How far is the Church responsible for the precious few mourners in Zion in these times, who ignore your altar calls and treat with indifference your appeals to come and be prayed for?

The first illustration we notice as showing the faith of wicked men in prayer and their appeal for a man of God to intercede for them is the case of the fiery serpents sent upon the Israelites. They were journeying from Mount Hor by way of the Red Sea, seeking to compass the land of Edom, when they spoke against God and Moses, after this fashion:

“Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread.”

The thing so sorely displeased God that He sent fiery serpents among the people, and many of the people of Israel died.

“Therefore the people came to Moses, and said, We have sinned because we have spoken against the Lord, and against thee; pray unto the Lord, that He take away the serpents from us.” And Moses prayed for the people.

As far as these people had departed from God, and as great as was their sin in complaining against God’s dealings with them, they had not lost faith in prayer, neither did they forget that there was a leader in Israel who had influence with God in prayer, and who could by that means avert disaster and bring deliverance to them.

Jeroboam, first King of the ten tribes when the kingdom was divided, was another case in point. This was a most noted case because of the notoriety of his departure from God, which was often referred to in the after history of Israel, as “the sin of Jeroboam, the son of Nebat,” and shows that despite his great wickedness in the sight of God, he did not lose his faith in the efficacy of prayer. This king on one occasion presumed to take the place of the high priest, and stood by the altar to burn incense. A man of God came out of Judah and cried against the altar and proclaimed, “Behold the altar shall be rent, and the ashes that are upon it shall be poured out.” This angered Jeroboam, who saw that it was intended as a public rebuke for him, who had undertaken contrary to the Levitical law to assume the office of God’s priest, and the king put forth his hand with the apparent purpose of arresting or doing violence to the man of God, saying, at the same time to those about him, “Lay hold upon him.”

Immediately God smote the king with leprosy, so that he could not pull his hand back again, and at the same time the altar was rent. Astonished beyond measure at this sudden retribution for his sin, coming like lightning from heaven, and very much afraid, he cried out to the man of God, “Entreat now the face of the Lord thy God for me, that my hand may be restored again.” And it is recorded that “the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before.”

Let us keep in mind that we are not now considering the praying habits of the man of God nor the possibilities of prayer, though both face us here. But rather we are finding just here that a ruler in Israel, guilty of a grievous sin, and departing from God, when God’s wrath falls upon him, he immediately calls upon a praying man to intercede with God in his behalf. It is but another case where a sinner against God showed his faith in the virtue of the prayers of a man of God. Sad is the day in a Christian land, not only where there is the decay of prayer in the Church,but where sinners are so unaffected by the religion of the Church that they have no faith in prayer and care little about the prayers of praying men.

Another illustration follows this case very quickly. The son of King Jeroboam fell sick, and was about to die. And this wicked, indifferent king, posted his wife off to Ahijah, the prophet of God, to ask him to say what would be the result of the illness of the child. She attempted to practice a deception upon the old prophet who was nearly blind, intending not to make herself known to him. But he had the vision of a prophet even though dim in sight, and immediately revealed to her that she was known to him. After telling her many things of vast importance concerning the kingdom and charging her husband that he had not kept God’s commandments, but had gone into idolatry, he said to her: “Arise, therefore, and get thee down to thy house; and when thy feet enter into the city, the child shall die.”

How natural for a father in trouble to appeal to a praying prophet for relief? And as in the first mentioned case, his sin did not blind his eyes to the value of having a man of God intercede for him. It availed nothing as was proved, but it did prove our contention that in Old Testament times sinners, while they were not themselves praying men, believed strongly in the prayers of praying men.

Take the instance of Johanan, just as the Children of Israel began their life of captivity in Babylon. Johanan and Jeremiah, with a small company, had been left in their native land, and Ishmael had conspired against Gedaliah, the appointed governor of the country, and had slain him. Johanan came to the rescue and delivered the people from Ishmael who was taking them away from their land. But Johanan wanted to flee down into Egypt, which was contrary to the Divine plan. At this particular juncture of affairs, he assembled all the people, and they went to Jeremiah with the earnest appeal:

“We beseech thee, let our supplication be accepted before thee, and pray for us unto the Lord thy God, that the Lord thy God may show us the way wherein we may walk, and the thing that we may do.”

Like all other appeals to good men for prayer, Jeremiah interceded for these inquirers after the right way, and after ten days the answer came, and they were informed by Jeremiah what God would have them do. This was to the effect that they should not go down to Egypt, but remain in and about Jerusalem, but the people and Johanan played Jeremiah false, and refused to do as God had told them in answer to prayer. But it did not disprove the fact that they had faith in prayer and in praying men.

Another case may be noticed as showing the truth of our proposition that sinners had faith in prayer in the Old Testament dispensation, thus indirectly proving the preeminence of prayer in those days, for certainly prayer must have had a prominent place and its necessity must have received general recognition, when even sinners by their actions give endorsement to its virtue and necessity. Surely if sinners bore testimony to its worth, and at that time displayed their need of prayer, even by the prayers of some one else, Church people of this day ought to have a deep sense of its need, and should have strong faith in prayer and its virtue. And certainly if the men of Old Testament times were such men of prayer, and had such a reputation as praying men, then in this favored day, Christian men should be so given to prayer that they also would have a wide reputation as praying men.

Zedekiah was king of Judah just as the captivity of God’s people began. He was in charge of the kingdom when Jerusalem was besieged by the King of Babylon. And it was just about this time that Zedekiah sent two chosen men unto Jeremiah saying: “Inquire, I pray thee, of the Lord for us; for Nebuchadnezzar, king of Babylon, maketh war against us; if so be that the Lord will deal with us according to all his wondrous works, that he may go up from us.”

And God told Jeremiah in answer to this inquiry what to do, and what would occur, but as in another case, that of Johanan, Zedekiah proved false, and would not do as God instructed Jeremiah to tell him. At the same time it proved conclusively that Zedekiah had not lost his faith in prayer as a means of finding out the mind of God, nor did it affect him in his belief in the virtue of the prayers of a praying man.

Verily, prayer must have had a preeminent place in all Old Testament history when not only the men of God were noted for their praying habits, but even men who departed from God and proved false bore testimony to its virtue by appealing to the men of prayer to make intercessions for them. This is so notorious in Old Testament history that no careful reader of these old scriptures can fail to discover and notice it.

October 5: Praying with Daniel

E.M. Bounds
E.M. Bounds

E.M. Bounds continues with Prayer and Praying Men:

It is a wonderful historical fact that the men of prayer have always been the men of power in the world. I want to convince you about this. Some of you men—and I am glad to see such a large number of men here tonight—if you are arguing with some friend in the workshop, be sure and ask him why it is that the men of power in the world have been the men of prayer. Take only one instance: Where did they go always to find men for the forlorn hope in Havelock’s days? They went to Havelock’s prayer meeting; that is where they found men who had courage to come out for the forlorn hope.—Bishop Winnington Ingram.

That was a notable experience in the life of Daniel when he was ordered by the king while in Babylon not to ask any petition of any God or king for thirty days, under penalty of being cast into the lions’ den. He paid no attention to the edict, for it is recorded, “Now when Daniel knew that the writing was signed, he went into his house, and his windows being opened in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed and gave thanks before his God, as he did aforetime.” Do not forget that this was the regular habit of this man of God. “He kneeled upon his knees and prayed as he did aforetime.” What was the result? Just as expected. God sent an angel into the den of lions with Daniel and locked their mouths so that not a hair on his head was touched, and he was wonderfully delivered. Even so today deliverance always come to God’s saints who tread the path of prayer as the saints of old did.

Daniel did not forget his God while in a foreign land, away from the house of God and its religious services, and deprived as he was of many religious privileges. He was a striking illustration of a young man who was decidedly religious under the most unfavorable surroundings. He proved conclusively that one could be definitely a servant of God though his environments were anything else than religious. He was among heathens so far as a God-fearing nation was concerned. There was no temple worship, no Sabbath Day, no Word of God to be read. But he had one help there which remained with him, and of which he could not be deprived, and that was his secret prayers.

Purposing in his heart without debating the question one moment or compromising at any one point, that he would not eat of the king’s meat nor drink the king’s wine, he stood out in that ungodly country a striking illustration of a young man, fearing God first of all, and resolving to be religious, cost what it may. But he was not to have a flowery bed on which to rest nor a smooth road on which to travel. The whimsical, tyrannical and unreasonable king, Nebuchadnezzar, was to put him to the test, and his praying qualities were to be proved. This king had a strange dream, the particular items of which passed from his memory, but the fact of the dream remained. So troubled was he about the dream, he called for all the soothsayers, astrologers and sorcerers to call the dream to mind, an impossible task, humanly speaking, and then to interpret it. He classed Daniel and his three companions, Shadrach, Meshach and Abednego, with these men, though there really was nothing in them in common with the two classes of men. Being informed that it was impossible to discover a dream like that, and at their saying if the king would tell the dream to them, they would interpret it, the king became very angry, and ordered them to be put to death. This sentence of death was against Daniel and his three companions.

But Daniel appeared upon the stage of action. At his suggestion the execution of the rash edict was held up, and he immediately called his three companions into counsel, and he urged them to unite with him in a concert of prayer that God would discover to Daniel the dream with the interpretation thereof. In answer to this united praying, it is recorded: “Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.” As a sequel to this incident of the praying of these four men, Daniel revealed to the king his dream and its interpretation, and as a final result the king acknowledged the God of Daniel and elevated to high positions Daniel and his three associates. And it all came about because there was a praying man there just at a critical time. Blessed is that nation which has praying men who can come to the help of civil rulers who are greatly perplexed and in great difficulties, and who can be depended upon to pray for rulers of state and Church.

Years afterward, while still in a foreign land, he still had not forgotten the God of his fathers, and to him was given the noted vision of the “Ram and the He Goat,” But Daniel did not comprehend this strange vision, and yet he knew it was from God and had a deep and future meaning for nations and people. So, of course, he followed the bent of his religious mind and prayed about it.

“And it came to pass when I even I Daniel, had seen the vision, and sought for the meaning, then behold there stood before me as the appearance of a man.

“And I heard a man’s voice which called, and said, Gabriel, make this man to understand the vision.”

And so Gabriel made him understand the full meaning of this remarkable vision. But it came in answer to Daniel’s praying. So puzzling questions may often find an answer in the closet. And as elsewhere, God employs angelic intelligences to convey information as to prayer answers. Angels have much to do with prayer. Praying men and the angels of heaven are in close touch with each other.

Some years thereafter, Daniel was studying the records of the nation, and he discovered that it was about time for the seventy years of captivity of his people to end. So he gave himself to prayer:

“And I set my face to seek by prayer and supplications, with fasting and sackcloth and ashes. And I prayed unto the Lord, and made confession.”

Then follows the record in those Old Testament Scriptures of Daniel’s prayer, so full of meaning, so simple in its utterances, so earnest in its spirit, so direct in its confession and requests, worthy of being patterned after.

And it was while he was speaking in prayer that the same archangel Gabriel, who seemed to have a direct interest in the praying of this man of God, “being caused to fly swiftly, touched me about the time of the evening sacrifice, and he informed me and talked with me,” and then gave him much desired information valuable to Daniel.

The angels of God are much nearer us in our seasons of prayer than we imagine. God employs these glorious heavenly intelligences in the blessed work of hearing and answering prayer, when the prayer, as in the case of Daniel on this occasion, has to do with the present and future welfare of His people.

One other incident on the prayer line in the life of this captive man in Babylon. Another revelation was made to Daniel, but the time of its fulfillment appeared to be far in the future. “In those days, I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine into my mouth till the three whole weeks were fulfilled.”

It was then that he had a very strange experience and a still stranger revelation was made to him by some angelic being. It is worth while to read the scripture account:

“And behold a hand touched me, which set me on my knees, and upon the palms of my hands.

“And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright, for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.

“Then he said unto me, Fear not, Daniel; for from the first day that thou didst set thy heart to understand and to chasten thyself before thy God, thy words were heard, and I am come for thy words.

“But the Prince of the Kingdom of Persia withstood me one and twenty days; but lo, Michael, one of the chief princes, came to help me, and I remained there with the kings of Persia.”

What all this means is difficult to comprehend, but enough appears on its face to lead us to believe that the angels in heaven are deeply interested in our praying, and are sent to tell us the answers to our prayers. Further, it is very clear that some unseen forces or invisible spirits are operating to hinder the answers to our prayers. Who the Prince of Persia was who withstood this great angelic being is not divulged, but enough is revealed to know that there must be a contest in the unseen world about us between those spirits sent to minister to us in answer to our prayers and the devil and his evil spirits who seek to defeat these good spirits.

The passage furthermore gives us some intimation as to the cause of delayed answers to prayer. For “three full weeks” Daniel mourned and prayed, and for “one and twenty days” the divinely appointed angel was opposed by the “Prince of the Kingdom of Persia.”

Well was it for praying Daniel that he had the courage, fortitude and determination to persist in his praying for three weeks while the fearful conflict between good and bad spirits was going on about him unseen by mortal eyes. Well will it be for us if we do not give up in our praying when God seems not to hear and the answer is not immediate. It takes time to pray, and it takes time to get the answer to prayer. Delays in answering prayer are not denials. Failure to receive an immediate answer is no evidence that God does not hear prayer. It takes not only courage and persistence to pray successfully, but it requires much patience. “Wait on the Lord and be of good courage; and he shall strengthen thy heart; wait, I say, on the Lord.”

October 4: Praying with Samuel

E.M. Bounds
E.M. Bounds

E.M. Bounds continues sharing from Prayer and Praying Men

That was a grand action by Jerome, one of the Roman fathers. He laid aside all pressing engagements and went to fulfill the call God gave him, viz., to translate the Holy Scriptures. His congregations were larger than many preachers of today but he said to his people, “Now it is necessary that the Scriptures be translated; you must find you another minister: I am bound for the wilderness and shall not return until my task is finished.” Away he went and labored and prayed until he produced the Latin Vulgate which will last as long as the world stands. So we must say to our friends, “I must away and have time for prayer and solitude.” And though we did not write Latin Vulgates yet our work will be immortal: Glory to God.—Rev. C. H. Spurgeon.

Samuel came into this world and was given existence in direct answer to prayer. He was born of a praying mother, whose heart was full of earnest desire for a son. He came into life under prayer surroundings, and his first months in this world were spent in direct contact with a woman who knew how to pray. It was a prayer accompanied by a solemn vow that if he should be given, he should be “lent unto the Lord,” and true to that vow, this praying mother put him directly in touch with the minister of the sanctuary and under the influence of “the house of prayer.” It was no wonder he developed into a man of prayer. We could not have expected otherwise with such a beginning in life and with such early environments. Such surroundings always make impressions upon children and tend to make character and determine destiny.

He was in a favorable place to hear God when He spoke to him, and was in an atmosphere where it tended to his heeding the divine call which came to him. It was the most natural thing in the world when at the third call fromheaven, when he recognized God’s voice, that his childish heart responded so promptly, “Speak, Lord, thy servant heareth.” Quickly was there a response from his boyish spirit, of submission, willingness and prayer.

Had he been born of a different sort of mother, had he been placed under different surroundings, had he spent his early days in contact with different influences, does any one for one moment suppose he could have easily heard the voice of God calling him to His service, and that he would have so readily yielded his young life to the God who brought him into being? Would a worldly home, with worldly surroundings, separated from the Church of God, with a worldly-minded mother, have produced such a character as Samuel? It takes such influences and agencies in early life to produce such praying men as Samuel. Would you have your child called early into divine service and separated from the world unto God? Would you have him so situated that he will be called in childhood by the Spirit of God? Put him under prayer influences. Place him near to and directly under the influence of the Man of God and in close touch with that house which is called “the house of prayer.”

Samuel knew God in boyhood. As a consequence he knew God in manhood. He recognized God in childhood, obeyed him and prayed unto him. The result was that he recognized God in manhood, obeyed him, and prayed unto him. If more children were born of praying mothers, brought up in direct contact with “the house of prayer,” and reared under prayer environments, more children would hear the voice of God’s spirit speaking to them, and would more quickly respond to those divine calls to a religious life. Would we have praying men in our churches? We must have praying mothers to give them birth, praying homes to color their lives, and praying surroundings to impress their minds and to lay the foundations for praying lives. Praying Samuels come from praying Hannahs. Praying priests come from “the house of prayer.” Praying leaders come from praying homes.

Israel for years had been under bondage to the Philistines and the ark was housed in the home of Abinadab, whose son Eleazer was appointed to keep this sacred testimony of God. The people had gone into idolatry and Samuel was disturbed about the religious condition of the nation. The ark of God was absent, the people were given to the worship of idols, and there had been a grievous departure from God. Calling upon them to put away their strange gods, he urged them to prepare their hearts unto the Lord and to begin again to serve Him—promising them that the Lord would deliver them out of the hands of the Philistines. His preaching thus plainly to them, for with all else belonging to him, Samuel was a preacher of the times, made a deep impression and bore rich fruits as such preaching always does. “Then the children of Israel did put away Baalim and Ashtoreth, and served the Lord only.”

But this was not enough. Prayer must be mixed with and must accompany their reformation So Samuel, true to his convictions about prayer, says to the people, “Gather all Israel to Mizpeh, and I will pray for you unto the Lord.” While Samuel was offering up prayer for these wicked Israelites, the Philistines drew near to battle against the nation, but the Lord intervened at the critical moment and thundered with a great thunder, and discomfited these enemies of Israel, “and they were smitten before Israel.”

The nation fortunately had a man who could pray, who knew the place and the worth of prayer, and a leader who had the ear of God and who could influence God.

But Samuel’s praying did not stop there. He judged Israel all the days of his life, and had occasion from year to year to go in circuit to Bethel, Gilgal and Mizpeh. Then he returned home to Ramah, where he resided. “And there he built an altar unto the Lord.” Here was an altar of sacrifice but as well was it an altar of prayer. And while it may have been for the benefit of the community where he lived, after the fashion of a town church, yet it must not be overlooked that it must have been a family altar, a place where the sacrifice for sin was offered but at the same time where his household gathered for worship, praise and prayer. Here Almighty God was acknowledged in the home, here was the advertisement of a religious home, and here father and mother called upon the name of the Lord, differentiating this home from all the worldly and idolatrous homes about them.

Here is an example of a religious home, the kind so greatly needed in this irreligious, godless age. Blessed is that home which has in it an altar of sacrifice and of prayer, where daily thanksgivings ascend to heaven and where morning and night praying is done.

Samuel was not only a praying priest, a praying leader and a praying teacher and leader, but he was a praying father. And any one who knows the situation so far as family religion is concerned knows full well that the great demand of these modern times is religious homes and praying fathers and mothers. Here is where the breakdown in religion occurs, where the religious life of a community first begins to decay, and where we must go first to beget praying men and women in the Church of God. It is in the home that the revival must commence.

A crisis came in the history of this nation. The people were infatuated by the glory of a kingdom with a human king, and was prepared to reject God as their king, as He had always been. So they came to Samuel with the bold request, “Make us a king to judge us like all the nations.” The thing displeased this man of God, who was jealous for the name, the honor and the pleasure of the Lord God. How could it be otherwise? Who would not have been likewise displeased if he were built after the pattern of Samuel? It grieved him in soul. The Lord, however, came to him just at that time with the comforting assurance so far as he was personally concerned in the transaction, that “they have not rejected thee, but they have rejected me, that I should not reign over them. Hearken unto the voice of the people, in all that they say unto thee.”

Then it was that Samuel followed the bent of his mind, “And Samuel prayed unto the Lord.” It seemed that in every matter concerning this people, with which Samuel was connected, he must pray over it. How much more now when there was to be an entire revolution in the form of government, and God was to be displaced as the ruler of the people, and a human king was to be set up? National affairs need to be prayed over. Praying men are demanded to carry to God in prayer the affairs of government. Lawmakers, law judges, and law executives need leaders in Israel to pray for them. How much fewer the mistakes if there was more praying done in civil matters?

But this was not to be the end of this matter. God must show so definitely and plainly His displeasure at such a request as had been made for a human king, that the people might know what a wicked thing they had done, even though God acceded to their request. They must know God still existed and had to do with this people, and with their king and the affairs of the government. So the prayers of Samuel must again be brought into play to carry out the divine purposes. So Samuel called upon the people to stand still, and he would show them what the Lord would do before their eyes. So he called upon God, and in answer God sent a tremendous storm of thunder and rain, which exceedingly terrified the people, and caused them to acknowledge their great sin in asking for a king. So afraid were the people that they hastily called upon Samuel to pray for them and to spare them from what seemed to be destruction. Samuel again prayed, and God heard and answered, and the thunder and rain ceased.

One more incident in the prayer life of Samuel is worth noticing. King Saul had been ordered to destroy all the Amalekites, root and branch, and all their stuff, but Saul, contrary to divine instructions, had spared King Agag and the best of the sheep and the cattle, and had justified it because he claimed that the people wanted it done.

God brought this message to Samuel at this time:

“It repenteth me that I have set up Saul to be king; for he is turned back from following me, and hath not performed my commandments.”

“And it grieved Samuel, and he cried all night unto the Lord.” Such a sudden declaration was enough to produce grief of soul in a man like Samuel, who loved his nation, who was true to God, and who above everything else desired the prosperity of Zion. Such grief of soul over the evils of the Church and at the sight of the abominations of the times always drives a man to his knees in prayer. Of course Samuel carried the case to God. It was a time for prayer. The case was too serious for him not to be deeply moved to pray. So greatly was the inner soul of Samuel disturbed that he prayed all night about it. Too much was at stake for him to shut his eyes to the affair, to treat it indifferently, and to let it pass without taking God into the matter, for the future welfare of Israel was in the balance.