Prayer: May 2020
Table of Contents
Prayer
“The four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints” (Rev. 5:8). The “prayers of the saints” are connected with the grace of God now and will be remembered for eternity. There are things which His people suffer that He never forgets. All their prayers are treasured up before God; their tears are put in His bottle and treasured up. What! The sorrow I have forgotten, has God put that down? Is that one of the things that will shine? Can the prayers and groans of a saint be kept and have a special place — be an odor of a sweet savor to God? A poor, broken saint can say, “Not only does God remember my prayer, but He puts it by on His own throne, like the pot of manna which He laid up, to be remembered as a trophy of the way He carried His people through the wilderness.” The remembrance of those prayers there in glory tell what the special need of His presence was here on earth. They are kept in “golden vials.” Gold marks the divine character of that by which they are kept; the odor is a fragrant incense going up, and the fragrance is ever the same. Is that said of the prayers of saints? Yes; not one of them is lost. The Lord Jesus knew them all; they were always before God.
G. V. Wigram (adapted)
The Paradox of Prayer
In this dispensation of grace, believers on the Lord Jesus have been brought into a position of nearness to God that was not known in past ages. Instead of having to go through a priest or prophet as an intermediary, every believer may now approach God in prayer and come directly into His presence. We are encouraged to “pray without ceasing” (1 Thess. 5:17), and also to “be careful for nothing; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). Many other scriptures could be cited to show the emphasis placed on prayer in the New Testament, in this time of God’s grace.
However, sometimes the question is raised, Does not God know already what He is going to do? Does He not have His purposes already established, whether in the world at large or with each of us individually? Do we really change God’s mind when we pray? Some may find these questions hard to answer, in view of the sovereignty of God.
Common Interests With God
I would suggest that the answer is found in a remark made by a brother many years ago, to the effect that “prayer is founded on the immense privilege of our having common interests with God.” Thus we find very pointed verses referring to the certainty of our prayers being answered: “Whatsoever ye shall ask the Father in my name, He will give it you” (John 16:23). Also, we have these words: “If ye shall ask anything in my name, I will do it” (John 14:14). But then we have other scriptures that balance these, such as, “This is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him” (1 John 5:14-15). Likewise we read, “Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight” (1 John 3:21-22).
Thus we see that once again we are in the realm of God’s sovereignty and man’s responsibility — two parallel truths that cannot be reconciled in the human mind. Rather than trying to reconcile them, we should accept them as both being taught in the Word of God, and thus they can be kept in proper balance only by walking in communion with the Lord.
God’s Purposes
Yes, God does indeed have His own purposes, whether with man collectively or with individuals. His purposes will be carried out, because God is sovereign, and He “worketh all things after the counsel of His own will” (Eph. 1:11). We thank God for this, and in this same connection we read, “Likewise 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. And He which searcheth the hearts knoweth what is the mind of the Spirit, because He [the Spirit] maketh intercession for the saints according to the will of God” (Rom. 8:26-27). How thankful we should be that our prayers are not always answered according to our own wishes! How often indeed do we “ask amiss” and desire that which would not be at all good for us! But we have the assurance that our prayers go up to God, not with our imperfect understanding of our needs, but rather with the Spirit’s intercession, made according to the will of God. Even if the prayer is imperfect, the answer is always perfect, because it is according to God.
A Prayerless Life
But should this reduce us to a fatalistic attitude, where we rest on God’s purposes and neglect prayer? Absolutely not, for if we do so, we not only miss a great privilege, but we will inevitably find out that “a prayerless life is a powerless life.” It is a great privilege to go to the Lord with His interests on our hearts and to ask for that which God is wanting to do. As creatures, dependence and obedience become us; prayer brings us into God’s presence, expressing our dependence upon Him, and how needed this is! Also, when we are brought into God’s presence, our state of soul is manifested, and we will soon find out whether we are in a right condition in which to pray. Then the Spirit of God, instead of being ready to lead us in prayer, may have to occupy us with some sin that the Lord wants us to judge. Thus, one dear believer, when asked by a sceptic whether he (the believer) really thought that he changed God’s mind when he prayed, replied, “You are holding the stick by the wrong end; when I pray, it is I who am changed, not God!” In getting into God’s presence, we are led to judge what is not according to His mind, and our thoughts are aligned with God’s thoughts. This is most needful, and thus prayer ought to be a daily thing with us, and perhaps a number of times in the day.
Iniquity in the Heart
Finally, we have that solemn word, “If I regard iniquity in my heart, the Lord will not hear me” (Psa. 66:18). I may recognize sin in my heart that I need to confess to the Lord, but in stubbornness may refuse to do so. Then I cannot walk in communion with the Lord, and the result will be that “the Lord will not hear me.” I will find that I cannot pray properly, although I may go through the motions and say the words. But such prayers will not be answered, except to have the Spirit of God lay even more forcibly on my conscience the need for repentance and confession.
Thus, we see that we are to pray, in both thanksgiving and petition, while at the same time recognizing the blessedness of the intercession of the Spirit of God and the sovereignty of God in answering prayer. It is a resource we will not need in eternity, but the blessedness of a walk in communion with the Lord and the memory of how He answered our prayers will remain with us.
W. J. Prost
Prayer
The more simply we act on divine precepts and exhortations, the better, for they are the fruit of absolute divine wisdom, which knows both divine perfection and human wants, but I would say a few words on the real character of prayer.
The answer to prayer seems to me the going forth in divine actions in power, from what has flowed forth from divine wisdom, forming desire and wants in the soul. This connects itself with love and connects itself with confidence which faith expresses. Hence, if the prayer is merely for something to be consumed on lust, it is not answered (James 4:3); if it is in the Spirit and the prayer of faith, it is answered according to the request. Thus, also, it is connected with the moral state of the soul — the entering into the thoughts of God and what His love would have us to desire, as moved by that love. Christ, perfect in this, could say, “I know that Thou hearest Me always,” except in atonement, where yet, in result, He was yet more gloriously heard.
Mixed Thoughts
We are often mixed in our thoughts; there are things that press on us as human beings down here, and we cast ourselves on love and are sure to be met in love, though the answer may be other than we might seek. But God meets the moral intent of the prayer — what His Spirit has produced — though the positive request, in which wisdom failed, may not be accomplished in itself. But what moves down to us is always what has moved up to God, as wrought in us by the wisdom of God, and the confidence wrought in us by dwelling in love; hence, our prayers should flow from what is immediately drawn from Christ being in the heart by faith — identity of interest with Him in the secret of the Lord with us. But there may be the sense, through spiritual apprehension of the holy goodness of God, of need according to it, and desire of heart towards it, and yet not intelligence of the divine way of meeting the need. This is the case in Romans 8:26-27, but He who searches the heart knows the mind of the Spirit, for He intercedes for the saints according to God.
Grace for the Circumstances
Grace comes down and works through the circumstances, though there may be even no remedy for the circumstances. But there is a want, a desire according to God; the Holy Spirit is there.
Then, too, all things work together for good to them who love Him; faith realizes God’s intention; hence, in the knowledge of His will, knows that it has the petitions, and this reliance on the ear and arm of God is ever met. Grace comes down and takes up its place in Christ, and in faith through Him, in the wants of men and saints down here, and in Christ, according to the wisdom and mind of God, producing perfect confidence in His love, and in the activity of that love. So it was in Christ too; He was perfection in this down here, while we, only according to the measure in which we enter into His mind.
Confidence in Prayer
But the great general principle is that what came down into our wants in wisdom goes up and is answered in power, but this coming down is in grace in Christ, so that it is immediately connected with divine love, and the confidence of faith expresses this. The great secret is to be with God. If God trusts His mind with one, and thus he is a prophet, then the actions follow. God does not let His words fall to the ground, and in the case of the prophets, what was announced authoritatively was sometimes, always in spirit habitually, prayed for, as James teaches us in Elias for the famine, so authoritatively announced in history. And so the Lord Himself, in the case of Lazarus. But what a place this gives to prayer — dependent intercourse with God in grace, as admitted into His interests, though encouraged to bring every want in childlike, perfect confidence in Him, because He has taken up all our interests into His own love.
Divine wisdom, acting in the midst of this world, in love, looks for the exercise of divine power. It is not simply divine wisdom, but as Christ Himself, divine wisdom exercising itself in the midst of evil; then, as we have seen, dependence is wrought out in it, and confidence where the divine will is known with certainty of answer. Divine power at our disposal, and when not, it is the expression of a want with submission to that will and confidence in divine love which gives peace.
The Laws of Nature
I see no difficulty in God’s answering prayer connected with general laws, if we allow God to be free to act in His own world, as free as I am. Do I change general physical laws when I go on request to visit some sick person? My will acts on and by those physical laws; gravity is in the earth, force in my muscle, electricity in the nerves which set them in motion, yet I, in my poor way, have answered a prayer. Now I fully recognize more power in God, because He can change His laws, but without introducing a single new element, or law which governs it. Laws remain the same; His will interferes to rise above them. But I do not speak of miracles, which take place when He changes a law, but of when He works by law — of particular effects of His will. This may be miraculous, as when a strong east wind acted on the sea, and another took away locusts, or brought quails, but He may give special activity, or quantity, to agents which act by laws regularly. I am sure, at any rate, He hears and answers prayer. The very action of mind on man’s frame is so wonderful, that such results may be produced, and surely God’s own mind, as to external circumstances, can do far more. Laws which bind nature I admit; laws which bind God I do not.
An Instrumental Part With God
The difficulties, as to prayer changing God’s mind, which sometimes puzzle a sincere soul and are common with infidels, are, I think, a mistake. As to the bright effect of it on our souls, it is just the same principle as speaking to unbelievers. The moment I believe that God works the real work Himself, God not only gives us blessing with Himself, but He gives us a part in the other part of His blessedness — helping in blessing to others. I preach, and man gets eternal life; yet it is wholly God’s work, not mine. God graciously gives me a part instrumentally, yet as owning entire dependence on Him in it. This dependence is more fully owned in prayer; God does the work, but I am more directly intimate with Him, and He acts as He did in preaching. Also, I have more in common with God in prayer; I reach more difficult cases, and distant cases, the power of Satan, the world, and every hindrance to souls I cannot otherwise reach. There is more intimacy, common interests with God, though in dependence on Him and in a wider sphere than in preaching.
It applies, too, to all action which we can seek from God, even our own wants; only that when love would not give what we ask, we may not receive that for which we ask.
J. N. Darby (adapted)
A Call to Prayer
Watch and pray; ask and receive; seek and find; knock and it shall be opened unto you. To live in the experience of constant “watching unto prayer” is one of the greatest achievements of the Christian life, and such is the actual need of the day in which we live — in the constant spirit and habit of prayer (Matt. 7:7). There are many other needs, but the need of prayer transcends them all. It is the lack of prayer that lies at the root of all our troubles, and there is no remedy but in prayer.
The spirit of worldliness will never be broken by strong and fiery words of censure. The powerlessness of the church cannot be cured by reproach. Spiritual destitution and moral laxity are the order of the day, but they will never be better, until prayer is restored to its true place in the habit of individual believers and in the church collectively.
Why Do We Not Pray?
Why do we not set ourselves to prayer? The remedy is sure and simple; the need is urgent and acknowledged. Why is it so slow in getting to work? “Seek and ye shall find.” The remedy is not as simple as it seems. The command to ask seems simple enough, and the promise is to them that ask. “Ye have not, because ye ask not” (James 4:2). “Ask and receive.” What could be simpler than that? And yet, the Scriptures speak of it as toil and labor. Prayer taxes all the resources of the mind and heart.
Examples of Prayer
Jesus Christ wrought many mighty works without any signs of effort. There was in His marvelous works the ease of omnipotence. There was no strain in healing diseases, raising the dead, and stilling the tempest, but we read of His being all night in prayer (Luke 6:12). All who have shared His intercession have found it a travail of anguish. Great saints have always been mighty in prayer, and their triumphs have always been the outcome of pain. They wrestled in agony with breaking hearts and weeping eyes, until they were assured they had prevailed (Col. 1:9; 2:1).
Their experiences were seemingly strange but wonderful. They spent nights in prayer, they lay on the ground weeping and pleading, and came out of the conflict physically spent, but spiritually victorious. They wrestled with principalities and powers, contended with the world rulers of Satan’s kingdom, and grappled with spiritual foes in the heavenly sphere.
Powerless Prayer
Nowadays in the open life of the church and in the fellowship of believers, there is seemingly little power in prayer. There is a marked absence of travail. There is much phrasing, but little pleading. Prayer has become a soliloquy instead of a passion. The powerlessness of the church needs no other explanation; to be prayerless is to be both passionless and powerless.
“Watch and pray.” The New Testament links watching with prayer. Twice our Lord commanded His disciples to “watch and pray.” They are to watch at every season, making supplication. The instruction is not to pray and watch, but to “watch and pray” (Matt. 26:41). Paul exhorts the Colossians to “continue in prayer, and watch in the same with thanksgiving,” and in the warfare against evil powers he instructs the Ephesians to be alert “with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication” (Eph. 6:18). It is the watcher that prays and prevails. The command to watch is linked with the command to pray, and prayer is regulated by the exercise of watching. Peter slept while Jesus prayed, because he failed to watch.
Prevail in Prayer
Prayer is the only medium by which we can prevail in the spirit world. The Word of God reveals its mysteries; prayer lays hold of God and prevails. Prayer seeks divine wisdom and awaits divine instruction. It turns thoughts into petitions, facts into arguments, reasons into supplication, faith into sight, and prayer into praise.
Such prayer-life is absolutely simple, but it is by no means easy. The devil sees to that, for he sentinels the gateway of prayer. Satan dreads nothing but prayer, and thus he stands at the portal of prayer as an “angel of light.” He does not attack; he diverts. The one who lacks prayer is usually full of good works. Works are multiplied, that devotion and meditation may be ousted, and activities are increased that prayer may have no chance. Souls may be lost in good works, as surely as in evil ways. The one concern of the devil is to keep the saints from prayer. He fears nothing from prayerless studies, prayerless work, prayerless religion. He laughs at our toil, mocks at our wisdom, but trembles when we pray.
Watch and Pray
Who can tell the blessing of “watching unto prayer”? But how often earthly concerns, material interests, commercial enterprises, domestic affairs, and everything else hold the right of way to the divine presence! Therefore we are weak, when we might be strong. What serenity and confidence would come to worried and distracted ones if they “watched unto prayer”! Nothing saves time like time spent with God. An hour’s spiritual thinking, earnest communication, and patient waiting would save both time and money, as well as keep hearts young and tempers sweet.
“As He was praying.” Prayer illumines and transforms. God teaches men that pray. He opens their eyes, and they see things in His light; He touches their hearts, and they feel as He feels. “Watching unto prayer” gives wisdom. The more we know how truly to wait upon God, the more shall we truly know the joy and sweetness of abiding rest. “They that wait upon the Lord shall renew their strength” (Isa. 40:31). These are the factors of prevailing with God. Prayer languishes when watching fails. The fire dies for lack of fuel. It is not information that is wanted but vision (Jer. 29:13).
Sincerity and Submission in Prayer
If prayer is the supreme need of the church, why do not people begin to pray? The frivolous cannot pray. It is an exercise that demands intellectual honesty, moral sincerity and spiritual resoluteness. The proud cannot pray. It is an exercise that requires lowliness of mind, simplicity of heart, and a teachable spirit (Isa. 59:1). The worldling cannot pray. Prayer submits all things to the standards of heaven, seeks the judgment of God, and lives in the unseen. Prayer that stops short of obedience is blasphemy.
“This is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us: and if we know that He hear us, whatsoever we ask, we know that we have the petitions that we desired of Him” (1 John 5:14-15).
Young Christian, Vol. 23 (adapted)
Supplication and Prayer
We can find out the difference between prayer and supplication by observing how the soul acts. When it wants anything in real earnest, there is supplication; a sense of need presses on it, and to be relieved of this need there is the dealing of the soul with God.
Prayer is more general; it embraces all that is upon my soul. Thus the temple was called the house of prayer, not of supplication merely. In prayer, the soul presents every consideration and interest before God, yet perhaps none of them assumes the character of supplication. However, the word supplication is constantly used conjointly with prayer. Perhaps prayer has more confidence in it. We read in James 5:16 JND, “The fervent supplication of the righteous has much power,” but in the example given [Elijah’s prayer], it is said he prayed with prayer.
If we were presenting our whole case, cares, and blessings to God, we should expect to find peace and relief in our heart and mind; but if we had a pressing want, especially one for which we had no assurance of His consideration, then we would supplicate. On the other hand, if we had assurance as to the thing we needed, such as grace to fulfill the place to which He called me, then it would be prayer and not supplication. In this way there is often supplication first, and prayer after. Confession is a preliminary, for we must dispose of the cause of darkness before we can enjoy the happier services of the light. In doing this, the soul in prayer often travels from Luke 11 to 1 John 5. In Luke, we are learning or rather proving our resourceless condition; we have no other resource but God. In 1 John 5, it is rather, if we know that He hears us, we have the petitions that we desired of Him. This shows us the close and earnest dealing there must be between the soul and God, if we would know His mind.
The Answers
But then, there is no doubt that we are often mistaken in the true nature of our petitions; that is, we do not understand the right thing that would answer our petitions. For example, Paul may have been assured that his petitions were heard in asking that he might serve the Lord better after his arrest at Jerusalem, and his petition was answered, but not according to Paul’s thoughts. He might have reckoned on returning to active labors, whereas his services were really made greater through his epistles from prison. This shows how the true spiritual desire in the petition may be granted, yet in a form unlike that which we may have expected.
Praise
Praise is no doubt the highest point of prayer; after the soul has presented, and, so to speak, reviewed every possible interest before God, nothing remains for it but to praise Him. In this way David went in and sat before the Lord, and he praised as he prayed. There is no lively prayer without thanksgiving, and who can understand the way God provides for, and enters into, all our circumstances, together with the blessing and glory which He gives, without praise.
Words of Truth, Vol. 6 (adapted)
Intercession for One Another
When we think of intercession, we are most apt to think of Christ and His intercession for us, both as our high priest and as our advocate. This is blessedly true, and how thankful we can be for His work in these two capacities. However, we must not stop here, for God surely shows us in His Word, both by command and example, that He wants us to intercede with Him for one another and also, in some cases, for unbelievers. We read in 1 Timothy 2:1, “I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men.” Here we find clearly that supplications and prayers are distinguished from intercessions and that we are given the responsibility of all three, as well as giving of thanks. Thus, intercession involves prayer, but it is more than prayer; it is an entreaty with a view to the reconciliation of two parties who are at odds with one another. In spiritual terms, it is going to God on behalf of another, to plead for him.
Surely there are only two perfect intercessors, and they are clearly mentioned in Scripture — the Lord Jesus Christ and the Holy Spirit. We read of Christ that “He is able to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them” (Heb. 7:25). Of the Holy Spirit we read, “Likewise 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” (Rom. 8:26). Thus, we have Christ in heaven for us and the Holy Spirit down here, both interceding with God on our behalf. However, God would have us share His thoughts about His people and be able to intercede for each other. Because of our weakness and infirmities, we all need intercession; also, God calls all of us to be intercessors.
Characteristics of Intercession
The Word of God shows us several characteristics of true intercession, and it is important to remember these. First of all, since we ourselves have “a high priest over the house of God,” we are exhorted to “draw near with a true heart, in full assurance of faith” (Heb. 10:21-22). We must be willing to draw near to the Lord about the individual; we cannot say, as is our tendency, “It is not my problem.”
Second, we must have the mind of God about the situation, and because of the right to draw near to God, we can have His mind about it. The Holy Spirit makes intercession for the saints “according to the will of God” (Rom. 8:27), and if we are going to intercede effectively for others, we must be in communion with the Lord, in order to have His thoughts about His people.
Third, we read of Christ as our high priest (in Hebrews 7:26) that He is “holy.” We too must be holy in thought and practice, if we are going to function as intercessors with God. Connected with this is the word “harmless,” or guileless. We cannot misrepresent things to God and expect to gain His ear; He knows all things, and He knows if we are dealing deceitfully with Him. Christ was also “separate from sinners.” It is true that He was a friend of publicans and sinners, but never did He engage in anything sinful. To work for God, we too must separate from evil, although interceding for the evildoer.
Fourth, we must have common affections with God about His people. He loves them and wants their blessing; we must be animated with that same love. We cannot harbor unkind thoughts toward them, no matter how they may treat us. As another has said, “Never go to bed with an unkind thought toward anyone in the world, no matter how they treat you!”
Examples of Intercessors
There are many examples of intercessors in the Word of God — Abraham, Moses, Samuel, Job, the Apostle Paul, to name a few. Of these mentioned, Abraham and Moses were particularly characterized by intercession. Abraham interceded on behalf of Lot, as well as on behalf of Abimelech. Moses interceded on Pharaoh’s behalf during the plagues brought upon Egypt, and also for the children of Israel during their 40 years in the wilderness. With both men we find an intimacy with God. When the Lord was about to judge Sodom and Gomorrah, He could say, “Shall I hide from Abraham that thing which I do?” (Gen. 18:17). Of Moses it is recorded, “The Lord spake unto Moses face to face, as a man speaketh unto his friend” (Ex. 33:11). In Psalm 103:7 we read, “He [the Lord] made known His ways unto Moses, His acts unto the children of Israel.” An intercessor is one who walks in the presence of God, knows His mind, and thus has power with Him.
Synchronized Hearts
God tested Moses in his character of intercessor. On several occasions God referred to Israel as “thy people,” and in one situation He even offered to destroy them and make of Moses a great nation. In every case Moses, when he replied to the Lord, referred to them as “Thy people” and interceded for them. Intercession always puts God in His place and puts us in our place. The intercessor wants his heart to be “synchronized” with God’s heart; then he sees a situation as God sees it.
We do see failure in Moses, however, as there is in all of us. There came a point where the burden became so heavy that Moses forgot that it was the Lord’s strength that enabled him to carry on. He complained, “I am not able to bear all this people alone” (Num. 11:14), and while occupied with himself, he was not able to intercede. He forgot that it was God’s grace that was involved from beginning to end and that he was only an instrument. However, this attitude was temporary; Moses was restored and recovered his intercessory character.
Grace and Government
Finally, we must remember that while the intercessor draws on God’s grace in order to intercede, this does not abrogate God’s government. We cannot go to God in intercession for one who has done wrong and ask that there be no consequences. Grace and government are parallel truths; one does not cancel the other. The intercessor pleads the grace of God, but accepts His government.
Moses failed in a more serious way at the end of the wilderness journey, when there was no water and the people “provoked his spirit” (Psa. 106:33). Consequently, he struck the rock with the rod, rather than speaking to it. Also, he called the people rebels, in the heat of his anger. The consequences were serious; both Aaron and Moses died and were not able to go into the land of Canaan. This might seem harsh, but it is a serious thing to misrepresent the grace of God. He loves intercession, and all intercession is based on the grace of His own heart.
D. F. Rule (adapted from an address)
Prayer and Fasting - the Secret of Power
Before the Lord goes to the cross to suffer, it is recorded in Matthew 17 that He went up to the mount to be transfigured. Peter, James, and John had the privilege of beholding that scene of unsurpassed brightness and glory. Blessed moment, and blessed sight!
When they came down from the mount, what a different scene awaited them! A father had brought his son possessed with a demon to the disciples, but they were utterly powerless to meet the power of the devil. The heartbroken father came at last to the Lord, “and Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour” (Matt. 17:18).
The disciples evidently wondered at their own powerlessness and asked the Lord in astonishment, “Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit,” He adds, “this kind goeth not out but by prayer and fasting” (Matt. 17:19-21).
Enjoyment is one thing, but power is quite another. It has been truly remarked that “enjoyment is for heaven, but power is for earth.” There is no opposition in heaven: Everything there is favorable to the new life we possess in the Spirit. As the Spirit leads our souls into the enjoyment of our heavenly portion in Christ, our souls are sometimes outside ourselves and things that are seen. But the moment we go out into the world, we find ourselves in a contrary element. We find the whole array of Satan’s power is against us to hinder our standing for Christ. The moment we are for Christ here, we must expect opposition. And nothing but divine power can enable us to stand against the adversary.
Our Moral State
It is most important to see that if we are to stand for Christ against the whole array of spiritual wickedness and so be overcomers, we must be in the moral state indicated by “prayer and fasting.” High-sounding words will not do if the moral state is lacking. People expect us to be in some measure in the power of what we profess. If we are not, Satan will get the advantage of us, and the very words we speak, instead of coming with power and freshness to those who listen, will only be thrown back with utter contempt at ourselves.
Prayer is the expression of entire dependence on God. Fasting indicates the absolute refusal of ourselves and all human gratifications. Practically the first man is completely set aside, and we walk in simple dependence on God alone. This will mean death to myself as a man here in every way. Faith connects our souls with another scene altogether, where the first man has no place. Faith closes its eyes to all that is visible, and then, like Moses, we shall endure “as seeing Him who is invisible.” At the same time, it will open out a scene invisible to the natural eye: “While we look not at the things which are seen, but at the things which are unseen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4:18).
Jehoshaphat
We have a beautiful example of prayer and fasting in 2 Chronicles 20 with Jehoshaphat. In chapter 18 we find he had joined in an alliance with the king of Israel, who had gone to war with Syria. God mercifully interposed and saved the life of His failing servant. Afterwards God sent one of His servants to rebuke Jehoshaphat; the effect was that he judged himself and was humbled before the Lord, as the next chapter clearly shows. A great company came up against him, if possible to destroy him and all Judah. Instead of resorting to human means to effect an escape, “Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together, to ask help of the Lord: even out of all the cities of Judah they came to seek the Lord” (2 Chron. 20:3-4). His prayer is most touching and indicates a broken and dependent spirit. He acknowledges God’s power as supreme over all, that none was able to withstand Him, and adds, “We have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee” (vs. 12). He not only acknowledges his own utter helplessness, but his lack of wisdom also to direct. He is completely shut up to God. Happy state! He is at his wits’ end. It was his extremity in every sense of the word, but it was God’s opportunity for displaying Himself on his behalf. God first of all delivers His people from all fear by assuring them through the lips of His servant the prophet, “Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed; tomorrow go out against them: for the Lord will be with you” (2 Chron. 20:17).
Confidence
The fullest confidence in the living God was produced as the result of this message. Perfect peace and solid rest of heart were the result of confidence in God; in quietness and in confidence they found their strength. As the result of victory being assured, they were in the spirit of victors and could sing in triumph before the victory was obtained. Man disappears, and God alone filled the vision of their souls.
How like this was the case of Paul and Silas in the Philippian prison, where they were suffering for Christ’s sake, with backs bleeding and feet fastened to the stocks. In the midst of all their sufferings they prayed and sang praises unto God. There was no murmuring or complaining! The very prison is lit up with glory. They did not think of themselves, but turned to God in prayer, and He filled their souls with joy and their lips with praises.
Victory
What a mighty victory was afterwards obtained! The prison walls were shaken, the doors opened, and the bands of the prisoners unloosed; the jailer and his whole household were delivered from the power of the devil and brought into the liberty and joy of the gospel. The assembly was thus formed at Philippi, and a bright testimony for Christ was started as the result of Paul’s faithfulness and uncompromising testimony for his Master. Where Paul had the greatest suffering, there he had the greatest joy. Ever afterwards the Philippian assembly was a great comfort to his heart.
God for Us, in Us, and by Us
If we could only be still and let God act for us, what wonders He would work in us and by us! We often forget that God has as much to do in us as by us. He is working in us for His good pleasure, that He might manifest Christ through us. If we are not prepared to accept suffering and sorrow and shame, how can Christ be seen in us? This every saint who walks with God must learn. It is most humbling, no doubt, to us, because it makes nothing of us, and very few are content to be nothing. But if the meek and lowly spirit of Christ is to be seen in us, it must be so. Nothing can please God more than to see either an individual or a company displaying the graces of Christ here.
May we learn more and more what it is to take the place of weakness and dependence and to walk in the entire refusal of ourselves, so as to be superior to every contrary element in this world. God is for us. “The eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in the behalf of those whose heart is perfect toward Him” (2 Chron. 16:9).
P. W., Christian Friend, 1897 (adapted)
Is Any Sick Among You?
In James 5:14-15, we read, “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.” This verse has caused difficulty with some, as it seems, at first glance, like a “blanket statement” that covers illness of any kind, at any time, and with a positive assurance of the Lord’s healing, in response to the prayer of faith. Yet it is also obvious from Scripture that the sign gifts were temporary, such as healing and tongues, and that after the foundations of the church were laid, they ceased. More than this, we read of several in apostolic times who were sick, and some who were evidently seriously ill, and yet this provision was not resorted to, nor was the gift of healing exercised. How then do we understand these verses?
The Gift of Healing
First of all, we must understand the difference between the gift of healing and the prayer of faith, as given to us in James 5:15. The gift of healing, like the gift of tongues, was mainly as a sign for unbelievers and was rarely used on believers. The case of Dorcas in Acts 9 is one exception, but although she was a believer, the testimony rendered by her being raised back to life was mainly to unbelievers. In the case mentioned in James 5, there was no special gift of healing, but rather the prayer of faith by responsible elders in a local assembly, believing that the Lord would answer their prayer.
Also, when the gift of healing was exercised, there was no question of conduct on the part of the one to be healed. All were healed, as a sign of God’s grace and goodness to man. But if a believer called for the elders, to have them pray for his healing, the question of his state of soul and his past conduct were brought into the picture. If he had committed sins, they would be forgiven. This was, no doubt, governmental forgiveness by the Lord, and the sickness which was allowed of God was taken away. We note, however, that sin need not be involved; it says, “If he have committed sins.”
The Epistle to Earthly People
We must remember too that in James we are involved with an epistle written to Jews of all 12 tribes, some of whom were truly saved, while others were mere professors. All were evidently still going on with many of the customs and rituals of Judaism, even to the point of meeting in synagogues. The epistle is not addressed to the assembly, although when elders are called, of course, the assembly must be in view. However, the link between God and His earthly people had not been broken as yet.
The question of the use of anointing oil is also connected with the link between God and His earthly people. Israel was accustomed to anointing with oil, and in the Old Testament this was a type of the power of the Holy Spirit. While it may be done today, we must remember that we are not living in the days of “types and shadows,” but in the reality. It was the prayer of faith that effected the healing, not the anointing with oil.
The Diseases of Egypt
In the case of sickness, Israel as a nation in the Old Testament was promised freedom from the diseases of Egypt, if they were obedient. Here in the epistle of James a similar principle is before us — a principle that applies to our practical walk in any dispensation. Sickness is not always associated with a careless walk, for we know that in the believer’s life, the Lord may allow ill health for a number of reasons. But in His family, God often chastens His children with bodily illness, and here the sickness is connected with God’s discipline.
The Dispensation of Grace
But in Christianity, and under the dispensation of grace, God acted, not by law in condemnation, but rather by that grace by which He is now characterized. The elders of the assembly are involved — godly men who, by virtue of their own character and walk, were able to discern the state of soul of the individual and act with wisdom in the matter. It was their prayer of faith (although the one who was sick might well join in the prayer) that saved and through which healing took place. Nor was the sin, of which he might have been guilty, a barrier to the healing. When the sin was owned, it was forgiven, and he was raised up to health.
This brings us to the point of how, and when, this verse might be applied. Elders in apostolic days were appointed either by apostles or apostolic delegates, and thus we have no such thing as official elders now. Yet the Lord can and surely does raise up those who may well act in that capacity today. But in these last days, there are not always those who, having wisdom and discernment, may be appealed to in a case of sickness. More than this, the state of the assembly is also a factor, and in these days of spiritual weakness, sometimes we are not collectively in a spiritual state to exercise discernment of this kind.
Sicknesses Not Healed
Also, as we have already noted, there are cases of illness recorded in the early church where no intervention of any kind is mentioned, except for prayer. For example, Paul could refer to Timothy’s “often infirmities” (1 Tim. 5:23). He could also mention Epaphroditus, who was “sick nigh unto death” (Phil. 2:27), as well as Trophimus, whom Paul had “left at Miletum sick” (2 Tim. 4:20). In none of these cases was any healing offered, either by virtue of Paul’s gift of healing or by prayer of the elders of the local assembly. It seems obvious that Paul recognized the hand of the Lord in these situations, and he could say of Epaphroditus, “God had mercy on him” (Phil. 2:27). Paul no doubt felt in his own soul that intervention was not the mind of the Lord, and he did not interfere.
As always, we must take the Scriptures as a whole and not build a doctrine on one passage taken out of context. We would suggest that these verses in James 5 must be acted upon with discernment in each case, taking into consideration all the circumstances of the one involved. In some it might be the mind of the Lord to let Him deal with the matter. In others, earnest prayer by elders might be indicated. In others, sin might need to be confessed, and the conscience of the sick one reached. We live in the days when the Spirit of God is here on earth, and even in these days of weakness, He is able to guide and direct, if we are ready to be subject to His leading. It is important to be in the current of God’s thoughts and much in private prayer, in order to have His mind when called for by another who is sick.
W. J. Prost
Answers Delayed are not Prayers Denied
On a summer’s evening, almost two years ago, I walked into a meeting for prayer. I had longed for such a meeting all the day, for I had thought of those words, “They that wait on the Lord shall renew their strength,” and I hoped, when I found this meeting, that this would be my experience, for I felt the need of it. It turned out to be a small meeting, smaller than I had anticipated, for there were only seven or eight persons present, some young, others old and tired looking. The singing was flat and slow, and the prayers disappointing and dull; I had begun to wonder whether the evening was being wasted. Then an old man of more than eighty years spoke up and said to us, “My friends, I should like to share with you a great joy that I have got today. I must tell you that sixty-five years ago I knelt by my dying mother’s bed and she said to me, ‘— , you are the only one in the family that knows the Lord Jesus as your Saviour. I commend your father and your brothers to you. Pray for them every day until they are saved.’ This morning I got this letter from my last remaining brother, and I will read it to you.” Then very quietly, he read, “Dear, dear brother, I have the very best of news for you, I have yielded myself at last to God.” And the letter, in the simplest language, told how it all came about, and was full of thankfulness to the brother who for sixty-five years had persevered in prayer for him and watched for his salvation.
You will not need to be told that this simple story transformed that little prayer meeting, and that it ceased to be dull and desultory. Eyes became moist and hearts were moved, while those who had kept their seats before now bowed their knees. There was thanksgiving first, and then definite and earnest prayer — prayer with a purpose in it, for here was evidence that it was not in vain to pray, and though the answer be long delayed in God’s wise ways, yet at last it comes.
J. T. Mawson (adapted)
Confession and Confidence
The following lines were written hurriedly, just before the author left for the hospital, to undergo a major operation.
I am not strong, O Lord, nor greatly daring,
Like some who “waxed valiant in the fight,”
Nor in this hour am I Thine armor wearing
In glorious conflict for the cause of right.
If foes appear with malice and affrighting,
Issuing their challenge in this murky vale,
Why, Lord, I leave alone to Thee the fighting;
My part to watch — and tell the wondrous tale.
I rest in Thee, for, Savior, Thou art near me,
Nearer than darkness, pain and anxious care;
I feel Thy presence like a garment round me —
Within my heart Thy voice forbids all fear.
And just as child beside its mother sleeping,
Without a fret or fear rests all secure,
So I lie down within Thy tender keeping,
Hushed by the love that ever must endure.
All of the past that might rise up against me,
And with accusing tongue condemn my soul,
Lies ’neath the blood, and onward Thou dost lead me
T’where triumph songs in mighty waves shall roll.
Thy will, my God, oh, let it be accomplished —
Thy will the ending of all fleshly strife:
Thy name be praised and every evil vanquished —
In me Christ magnified in death or life.
J. T. Mawson