7.—Promises to Prayer (continued)
4. “And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us; and if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desire of him” (1 John 5:14, 1514And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. (1 John 5:14‑15)). We have already seen that the formative power in the heart, of the words of Christ dwelling there, and an upright uncondemning heart with confidence in God, are the conditions of successful prayer. In the present verses, all that is assumed. It is supposed that we are asking according to His will, and what we have here is that, so asking, God always hears us. “He is not like man, often occupied so that he cannot listen, or careless so that he will not." It is a precious and wonderful thing for the creature, man, notwithstanding the fall, to be so restored to moral harmony with God as to be able, under the guidance of the Spirit, to ask according to His omniscient will. We do not read that angels have this privilege. They indeed “do his commandments, harkening unto the voice of his word” (Psa. 103:2020Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. (Psalm 103:20)), but the intimacy with God which prayer afford is, apparently, conferred upon man only. Surely this bestowment is a proof of God's desire that man should enjoy communion with Himself. Do we prize this privilege as we should?
But our spirits are not always up to this level, and we have already seen that Rom. 8:26-2826Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28And we know that all things work together for good to them that love God, to them who are the called according to his purpose. (Romans 8:26‑28) recognizes this case. We know not what we should pray for as we ought; but the Spirit helpeth our infirmities. And He who. searches our hearts knows how to take up all that is of His own Spirit in those hearts. As to the result, “we know” that all things work together for good to them that love God. And this gives peace, whether our requests are granted or not. So we are not to restrain prayer because we are not on the highest plane of communion. On the contrary, it is our privilege—in everything—to let our requests be made known unto God (Phil. 4:66Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. (Philippians 4:6)). An instructive example of this is Paul's prayer about the thorn in the flesh (2 Cor. 12:8, 98For this thing I besought the Lord thrice, that it might depart from me. 9And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. (2 Corinthians 12:8‑9)). For this thing he besought the Lord that it might depart from him. But his prayer was not in the intelligence of God's mind, who had a better thing in store for Paul, which Paul would have lost had his request been granted. The believer may indeed, as a chastisement, receive that which in unbrokenness he clamors for, but the result will not be happiness —as we read, “He gave them their request, but sent leanness into their soul” (Psa. 106:1515And he gave them their request; but sent leanness into their soul. (Psalm 106:15)). To present our requests, with submission, is, however, always our privilege. The example of Paul shows this. He besought the Lord for his desire not once only, but thrice. In result, such submission was wrought in his soul that ultimately he took pleasure in the very infirmities of which he had implored the removal. A discontented and unsubject heart may reproach God with not answering its prayers; but in the retrospect of eternity, how much cause for praise may be discovered in the requests which our gracious God now refuses to grant.
So far from restraining prayer, we really need more frankness with God. Scripture amply warrants this, and it is illustrated by the case of good Ananias (Acts 9:10-1710And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. 11And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, 12And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. 13Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: 14And here he hath authority from the chief priests to bind all that call on thy name. 15But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: 16For I will show him how great things he must suffer for my name's sake. 17And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. (Acts 9:10‑17)). The Lord sends him to Saul of Tarsus to receive him after his conversion. But Ananias has a difficulty in his mind, and with beautiful simplicity and reverence, he lays it before the Lord. “Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem; and here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel.... And Ananias went his way.” The Lord, it will be observed, does not in the least reprove Ananias; and the incident left on record thus surely gives encouragement to us to tell the Lord with reverential intimacy about all our difficulties. Indeed this episode, and that of Paul in 2 Cor. 12, previously referred to, are strikingly similar as precedents for freeness, yet reverence, of communion; and withal of perfect submission. The two instances are remarkably alike in tone and spirit.
In Philippians we are authorized to bring all our requests to God. “Be careful for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus” (4:6, 7). But here it is noticeable that the promise is not, as in 1 John 3:2222And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. (1 John 3:22), that we receive whatsoever we ask. But, having laid our requests with submission before Him, His peace keeping our hearts and minds, is the present effect. As to the requests, if He do not grant them, it is because He has for us something better. His child should not wish what is contrary to His will. But there is a higher example than Paul—even Jesus in Gethsemane. Not indeed, as so often in our own case, of prayer below the highest level—for even in that dark hour His communion was perfect—but here, as Man, He lays the incomparable exercises of His heart before God, mentioning something which He would desire if only compatible with the divine will. Spreading out the agony of His soul in prayer, He exclaims, “O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt” (Matt. 26:3939And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. (Matthew 26:39)). Here is perfection—alike in His communion as a Man with the Father about the appalling prospect before Him, and also, notwithstanding the prospect, in the absolute surrender of Himself to the Father's will, the Father's purpose. Yea, we need more frankness and confidence in our communion with God. “Ye people, pour out your heart before him: God is a refuge for us” (Psa. 62:88Trust in him at all times; ye people, pour out your heart before him: God is a refuge for us. Selah. (Psalm 62:8)).
The promise in Matt. 18:1919Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. (Matthew 18:19) is peculiar—it is to united prayer. The essence of this promise lies in the assured presence of the Lord Himself with only two gathered in His name. The agreement in prayer of such a gathering is promised to be acceded to by the Father. But we have already looked at this in previous pages. The promises in John 14; 16 are to prayers in Christ's name, and may be realized by the individual in his closet. The promise here, however, is to the concurrence in prayer of even only two “gathered together in His name.”
Prayer in James presents most interesting features. First, there is the encouragement to prayer which the Holy Spirit addresses to our hearts by reminding us that Elias who wrought so wondrously was a man of like passions to ourselves; as if to say, “There is an example for you; see what is open to you!” Secondly, James, by the Holy Spirit, makes a positive revelation of facts in Elijah's history, which otherwise we should not have known. The Historical Books give us the outward acts of Elijah; James reveals the process which brought them about. Elijah's first introduction to us is in 1 Kings 17:11And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. (1 Kings 17:1), where the great drama of his exploits is opened with the simple statement that he “said unto Ahab,” “As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.” This is the first mention of Elijah. Nothing is said of him but that he was a Tishbite of Gilead. Who he was; how it happened that this person with no official authority—no locus standi — should thrust himself into the presence of the king, and make such a dread announcement, the history does not say. But there is a great underlying principle. It is that when the official representation of God is false, God's Spirit will raise up a witness from outside. It is ever so. “When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him” (Isa. 59:1919So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. (Isaiah 59:19)). And there is nothing in which God's sovereignty is more displayed than in the instruments He chooses. When the civil rule is apostate, and eight hundred false prophets are loud in the land, He will act by whom He will. Now James reveals the secret of Elijah's surprising action. That secret was communion with God. “Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit” (James 5:17, 1817Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. 18And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. (James 5:17‑18)).
Thus the Old Testament gives us the magnificent public action; James, the prayer on which it was based. This secret dealing of God with His servants is His constant way. David slays the lion and the bear, making experience of the power of God where no one sees him, ere he wields the weapon of faith before the armies of Israel. Moses, a learned man, has with “all that weight of learning,” to pass forty years keeping a flock in the desert, before he is used to face Pharaoh and deliver Israel. And Elijah's proceedings, which read like the intrepid actings of a hero, are shown to be the product of prayer; and when afterward his communion falls in its level, he is discovered as a man of like passions with ourselves, for the prophet who could boldly confront the majesty of the king flees for his life at the threat of the king's wife. This shows that it is only as sustained by God that we can act for Him. “Without me, ye can do nothing.”
Thirdly. The example of Elijah is given by James as both illustration and proof of a general principle, namely, that “the effectual fervent prayer of a righteous man availeth much” (chap. 5:16). But this translation is admitted to be unsatisfactory. That a prayer which is “effectual” avails much is a truism. If it is effectual it avails completely, and it is anti-climax to say that it avails much when it is already admitted to avail perfectly. Mr. Darby's translation gives, “The fervent (or, operative) supplication of a righteous man has much power,” which is closer to the original than either the Authorized or the Revised Version. Probably the essential points of the Scripture are—(a) That the supplicant is a righteous man; (b) that his prayer is energetic; not a listless, apathetic, indolent performance, but the prayer of one who means it—as Paul on one occasion speaks of himself as “night and day, praying exceedingly,” etc. (1 Thess. 3:1010Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? (1 Thessalonians 3:10)); or, as Jacob on another occasion, “I will not let thee go except thou bless me.” (c) That prayer of this character has indeed much power. This is the moral which the apostle James enforces.
Fourthly. Prayer in connection with sickness. As system has arisen and been much noised about, which takes the name of “Faith-healing.” This, while ostensibly based upon James 5, is little short of a pretense to miraculous powers. The published writings on the subject include gross false doctrine, which will not here be examined.
But a brief indication of the real bearings of the scripture in question may perhaps be profitable. The passage is as follows— “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Confess your faults one to another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (vers. 14-16).
Now in these verses we have at the outset a defining note which restrains the application of the passage beyond a certain limit; the application is expressly to the sick “among you,” that is, the assembly of God's people. This scripture therefore affords no warrant for a popular system of semi-miraculous cures administered to all and sundry. Sickness amongst God's people stands on special ground. It is sometimes on account of sin, as we have seen; and this passage in James recognizes that the sickness about which the elders were sent for might be such, for it says, “If he have committed sins, they shall be forgiven him.” Not that this would be always so; but if so, his sins should be forgiven him.
Again, so far from a public proclaimed system of healing, this was essentially private. The sick one was to send for the elders of the church, and they were to pray over him.
Further, it might, or might not, be that the patient would himself have faith to be healed. The faith-healers imperatively require such faith; Scripture does not. The prayer spoken of in James is the prayer of the elders, and in reference to this it is said, “The prayer of faith shall save the sick.” It may be easily supposed that the sick one would himself join in the prayer, and that, with more or less assurance of faith—but it was the “prayer of faith” that carried efficacy.
Finally, nothing could be more outside the scope of the passage in James than the popular notion of faith-healing. The case contemplated in James is clearly one of a very serious nature, where death is imminent; and so also in 1 John 5. The idea of the scripture being used as a substitute for medicines which God has provided in nature is not only unwarranted, but is contrary to the scriptural and apostolic principle of using remedies for ailments (see both 2 Kings 20:77And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. (2 Kings 20:7), and 1 Tim. 5:2323Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. (1 Timothy 5:23)). It is theological quackery.
7. Prayer in the name of Christ is so large a subject that it is dealt with in a separate chapter —that which follows. [E. J. T.]