No. 4
In the epistle to the Colossian saints, the apostle assures them that he was praying always for them (chap. 1:3), and details some of the points he brought before God on their behalf. As usual, they are most definite, pointed, and brief. (1.) For knowledge of God's will being wisely and spiritually entered into, in order (2) 'to walk worthy of the Lord; (3) to be strengthened with all might according to the power of the glory; (4) that they might be giving thanks to the Father for having made them meet to be partakers of the inheritance of the saints in light. (Chap. 1:9-12.) He exhorts them also to continue in prayer, to watch in the same with thanksgiving, and to pray also for him and others, particularly as regards the ministry of the word. Moreover, before concluding this short epistle, he refers to one who labored fervently in prayer for them. "Epaphras, who is one of you, a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God." (Chap. 4:12.)
In the 'Thessalonian epistles, the apostle says that he made mention of them in his prayers, and that he continually and definitely asked, first, that God would count them worthy of this calling, and secondly, that He would fulfill all the good pleasure of His goodness, and the work of faith with power, so that the name of our Lord Jesus Christ might be glorified, &c. (1 Thess. 1:33Remembering without ceasing your work of faith, and labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; (1 Thessalonians 1:3). and 2 Thess. 1:1111Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: (2 Thessalonians 1:11).) He enjoins them also so to cultivate the habit of prayer, as to "pray without ceasing," and in both epistles asks their prayers for himself and fellow-servants, especially that "the word of the Lord might have free course, and be glorified.”
In Paul's first epistle to Timothy, so important is the subject of prayer to his own soul, that he exhorts, first of all, that prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all in authority, &c., because it is good and acceptable in the sight of God and our Savior. He adds, "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." (Chap. 2:1-8.) He mentions also as one mark of a "widow indeed," that she "continueth in supplications and prayers night and day." He declares that food is "sanctified by the word of God and prayer.”
In the second epistle to Timothy, we find Paul assuring him that he remembered him in his prayers without ceasing night and day. Let us think of this —continually mentioning in prayer by name persons night and day. He prays also most definitely for the house of Onesiphorus, and that he may find mercy of the Lord in that day.
In Titus there is no direct reference to prayer, though it is a most practical epistle; not only does it correct various disorders then manifest, but most urgently enjoins godliness.
In the brief letter to Philemon, prayer is twice brought before us,—1St, in the apostle's assurance to Philemon that he always made mention of him in prayer, and 2nd, that he counted that through his prayers he would be sent to tarry with him (v. 4, 22).
In Hebrews we have the strong crying, supplications, and tears of our Lord, referred to in the fifth chapter; and in the last chapter the apostle so values prayer, that he hopes he may, through their prayers, be restored the sooner (v. 8). This Scripture skews how graciously God owns the prayers of those whom He has put into the place of intercession for, others, both by relationship and the gift of the Holy Ghost.
James, in his last chapter, gives us quite a treatise on prayer. He insists on the prevalent power of the prayer of one fervent soul, and names Elijah as an example, who was a man of like passions with ourselves. He enjoins us to pray for one another touching our faults; that the afflicted should give themselves to prayer; that in bodily sickness the elders should be sent for to pray over such, because the prayer of faith shall save the sick, and even if he have committed sins' they shall be forgiven him. The statements in the 4th chapter, "Ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts," are very striking and solemn.
In Peter's first epistle, saints are enjoined to "watch unto prayer." They are reminded that God's "ears are open to their prayers," and husbands and wives are exhorted to so dwell together "as heirs together of the grace of life, that their prayers be not hindered." In the second epistle, the exhortations are more to pursue practical godliness in general with "all diligence.”
John's epistles rather suppose those he addresses to be, praying people than give much instruction on the subject. In chap. v. of 1St epistle, speaking of "a sin unto death" (as, for instance in the case of Ananias and Sapphira, when discipline unto death should take its course), he says, "There is a sin unto death; I do not say he shall pray for it.”
In the 3rd epistle he says; "I will (or I pray) that thou mayest prosper and be in health, even as thy soul prospereth.”
Jude introduces the subject of prayer most pointedly. Looking as he does at the failure and ruin of the church, and its going on to apostasy and judgment, he contemplates some faithful ones standing outside, and characterized not only as being praying people, but as "praying in the Holy Ghost.”
In the Revelation we read of the prayers of saints in the 5th chapter, and of incense offered with the prayers of saints in the 8th chapter. The book concludes with the Spirit and the bride crying, Come, Lord Jesus.
This brief glance at the apostolic writings furnishes us with abundant evidence of the high and important place that prayer and supplication held in former times. No doubt that intellectualism prefers theological research; but a heart taught of God not only feels its own need and poverty, but instinctively cries to God for itself, as well as cheerfully makes intercession for others. When this is lacking there must be serious soul-defect. We are all, no doubt, too much in the company of others, and too little alone with God. It is easy for most Christians to talk in the social circle; but often with what result? When we are really enjoying the Lord's presence, loving His truth, taken up therefore with His counsels, joys, and interests, we are not only drawn out in worship, but have a full tide of prayer for others; for the same blessed Spirit who takes of the things of Christ and shows unto us, also gives us access by Christ unto the Father, and teaches us how to pray and what to pray for. Let the Christian reader ponder these things, and be assured that if secret prayer for himself and others be not the daily habit of his life, it is time to search and consider before the Lord why it is not.
“There is an eye that never sleeps
Beneath the wing of night;
There is an ear that never shuts,
When sink the beams of light.
“There is an arm that never tires,
When human strength gives way;
There is a love that never fails,
When earthly loves decay.
“That eye is fix'd on seraph throngs,
That arm upholds the sky;
That ear is fill'd with heavenly songs,
That love is throned on high.
“But there 's a POWER which faith can wield,
When mortal aid is vain;
That eye, that arm, that love to reach,
That listening ear to gain.
“That power is prayer, which soars on high,
Through Jesus, to the throne,
And moves the hand, which moves the world,
To bring deliverance down.”