by E.M. Bounds
MORE praying and better is the secret of the whole matter. More time for prayer, more relish and preparation to meet God, to commune with God through Christ—this has in it the whole of the matter. Our manner and matter of praying ill become us. The attitude and relationship of God and the Son are the eternal relationship of Father and Son, of asking and giving—the Son always asking, the Father always giving:
Ask of me, and I will give thee the nations for thine inheritance, And the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron;
Thou shalt dash them in pieces like a potter’s vessel.
Jesus is to be always praying through his people. “And men shall pray for him continually.” “For my house shall be called a house of prayer.” We must prepare ourselves to pray; to be like Christ, to pray like Christ.
Man’s access in prayer to God opens everything, and makes his impoverishment his wealth. All things are his through prayer. The wealth and the glory—all things are Christ’s. As the light grows brighter and prophets take in the nature of the restoration, the divine record seems to be enlarged. “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 host have I commanded.”
To man is given to command God with all this authority and power in the demands of God’s earthly kingdom. Heaven, with all it has, is under tribute to carry out the ultimate, final and glorious purposes of God. Why then is the time so long in carrying out these wise benedictions for man? Why then does sin so long reign? Why are the oath-bound covenant promises so long in coming to their gracious end? Sin reigns, Satan reigns, sighing marks the lives of many; all tears are fresh and full.
Why is all this so? We have not prayed to bring the evil to an end; we have not prayed as we must pray. We have not met the conditions of prayer. Ask of me. Ask of God. We have not rested on prayer. We have not made prayer the sole condition. There has been violation of the primary condition of prayer. We have not prayed aright. We have not prayed at all. God is willing to give, but we are slow to ask. The son, through his saints, is ever praying and God the father is ever answering.
Ask of me. In the invitation is conveyed the assurance of answer; the shout of victory is there and may be heard by the listening ear. The father holds the authority and power in his hands. How easy is the condition, and yet how long are we in fulfilling the conditions! Nations are in bondage; the uttermost parts of the earth are still unpossessed. The earth groans; the world is still in bondage; Satan and evil hold sway.
The father holds himself in the attitude of giver, Ask of me, and that petition to God the father empowers all agencies, inspires all movements. The gospel is divinely inspired. Back of all its inspirations is prayer. Ask of me lies back of all movements. Standing as the endowment of the enthroned Christ is the oath-bound covenant of the Father, “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” “And men shall pray to him continually”
Ever are the prayers of holy men streaming up to God as fragrant as the richest incense. And God in many ways is speaking to us, declaring his wealth and our impoverishment. “Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.”
We can do all things by God’s aid, and can have the whole of his aid by asking. The gospel, in its success and power, depends on our ability to pray. The dispensations of God depend on man’s ability to pray. We can have all that God has. Command ye me. This is no figment of the imagination, no idle dream, no vain fancy. The life of the church is the highest life. Its office is to pray. Its prayer life is the highest life, the most odorous, the most conspicuous.
The book of Revelation says nothing about prayer as a great duty, a hallowed service, but much about prayer in its aggregated force and energies. It is the prayer force ever living and ever praying; it is all saints’ prayers going out as a mighty, living energy while the lips that uttered the words are stilled and sealed in death, while the living church has an energy of faith to inherit the forces of all the past praying and make it deathless.
The statement by the Baptist philosopher, John Foster, contains the purest philosophy and the simple truth of God, for God has no force and demands no conditions but prayer. “More and better praying will bring the surest and readiest triumph to God’s cause; feeble, formal, listless praying brings decay and death. The church has its sheet-anchor in the closet; its magazine stores are there.”
“I am convinced,” Foster continues, “that every man who amidst his serious projects is apprised of his dependence upon God as completely as that dependence is a fact, will be impelled to pray and anxious to induce his serious friends to pray almost every hour. He will not without it promise himself any noble success any more than a mariner would expect to reach a distant coast by having his sails spread in a stagnation of air. I have intimated my fear that it is visionary to expect an unusual success in the human administration of religion unless there are unusual omens: now a most emphatic spirit of prayer would be such an omen; and the individual who should determine to try its last possible efficacy might probably find himself becoming a much more prevailing agent in his little sphere. And if the whole, or the greater number of the disciples of Christianity were with an earnest and unalterable resolution of each to combine that heaven should not withhold one single influence which the very utmost effort of conspiring and persevering supplication would obtain, it would be a sign that a revolution of the world was at hand.
Edward Payson, one of God’s own, says of this statement of Foster, “Very few missionaries since the apostles, probably have tried the experiment. He who shall make the first trial will, I believe, effect wonders. Nothing that I could write, nothing that an angel could write, would be necessary to him who should make this trial.”
One of the principal results of the little experience which I have had as a Christian minister is a conviction that religion consists very much in giving God that place in our views and feelings which he actually fills in the universe. We know that in the universe he is all in all. So far as he is constantly all in all to us, so far as we comply with the psalmist’s charge to his soul, “My soul, wait thou only upon God;” so far, I apprehend, have we advanced toward perfection. It is comparatively easy to wait upon God; but to wait upon him only—to feel, so far as our strength, happiness, and usefulness are concerned, as if all creatures and second causes were annihilated, and we were alone in the universe with God, is, I suspect, a difficult and rare attainment. At least, I am sure it is one which I am very far from having made. In proportion as we make this attainment we shall find everything easy; for we shall become, emphatically, men of prayer; and we may say of prayer as Solomon says of money, that it answereth all things.
This same John Foster said, when approaching death: “I never prayed more earnestly nor probably with such faithful frequency. `Pray without ceasing’ has been the sentence repeating itself in the silent thought, and I am sure it must be my practice till the last conscious hour of life. Oh, why not throughout that long, indolent, inanimate half-century past?”
And yet this is the way in which we all act about prayer. Conscious as we are of its importance, of its vital importance, we yet let the hours pass away as a blank and can only lament in death the irremediable loss.
When we calmly reflect upon the fact that the progress of our Lord’s kingdom is dependent upon prayer, it is sad to think that we give so little time to the holy exercise. Everything depends upon prayer; and yet we neglect it not only to our own spiritual hurt but also to the delay and injury of our Lord’s cause upon earth. The forces of good and evil are contending for the world. If we would, we could add to the conquering power of the army of righteousness, and yet our lips are sealed, our hands hang listlessly by our side, and we jeopardize the very cause in which we profess to be deeply interested by holding back from the prayer chamber.
Prayer is the one prime, eternal condition by which the Father is pledged to put the Son in possession of the world. Christ prays through his people. Had there been importunate, universal, and continuous prayer by God’s people, long ere this the earth had been possessed for Christ. The delay is not to be accounted for by the inveterate obstacles, but by the lack of the right asking. We do more of everything else than of praying. As poor as our giving is, our contributions of money exceed our offerings of prayer. Perhaps in the average congregation fifty aid in paying, where one saintly, ardent soul shuts itself up with God and wrestles for the deliverance of the heathen world. Official praying on set or state occasions counts for nothing in this estimate. We emphasize other things more than we do the necessity of prayer.
We are saying prayers after an orderly way, but we have not the world in the grasp of our faith. We are not praying after the order that moves God and brings all divine influences to help us. The world needs more true praying to save it from the reign and ruin of Satan.
We do not pray as Elijah prayed. John Foster puts the whole matter to a practical point.“When the church of God,” he says, “is aroused to its obligation and duties and right faith to claim what Christ has promised—`all things whatsoever’—a revolution will take place.”
But not all praying is praying. The driving power, the conquering force in God’s cause is God himself. “Call upon me and I will answer thee and show thee great and mighty things which thou knowest not,” is God’s challenge to prayer. Prayer puts God in full force into God’s work. “Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.”—God’s carte blanche to prayer. Faith is only omnipotent when on its knees, and its outstretched hands take hold of God, then it draws to the utmost of God’s capacity; for only a praying faith can get God’s “all things whatsoever.” Wonderful lessons are the Syrophenician woman, the importunate widow, and the friend at midnight, of what dauntless prayer can do in mastering or defying conditions, in changing defeat into victory and triumphing in the regions of despair. Oneness with Christ, the acme of spiritual attainment, is glorious in all things; most glorious in that we can then “ask what we will and it shall be done unto us.” Prayer in Jesus’ name puts the crowning crown on God, because it glorifies him through the son and pledges the son to give to men “whatsoever and anything” they shall ask.
In the New Testament the marvelous prayer of the Old Testament is put to the front that it may provoke and stimulate our praying, and it is preceded with a declaration, the dynamic energy of which we can scarcely translate. “The effectual fervent prayer of a righteous man availeth much. 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.”
Our paucity in results, the cause of all leanness, is solved by the apostle James—”Ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.”
That is the whole truth in a nutshell.
(Purpose in Prayer – Chapter 3, E.M. Bounds)
by E.M. Bounds