I.-The Expression Of Dependence
How blessed is the subject of prayer! And if scripture research can assist the tried and buffeted saint to a better understanding of its principles, and how to utilize it more fully in daily difficulties, how welcome such a result! Let us, then, seek to enter upon the observation of some of the teachings of scripture on this subject. First—prayer is the language of request addressed to God. It is important to distinguish between prayer and worship, though they may both be found together in the same address to God. In worship, we give something to God—our thanksgiving, praise, or adoration. “Let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name” (Hebrews 13:15). Praise, then, is an offering, but prayer is a request. The common phrase “offering a prayer” is therefore a mistake. We may offer worship, praise, adoration, thanksgiving. Prayer, however, is not an offering to God, but a request of something from Him. Secondly—prayer is the expression of dependence. Dependence is the due attitude of the creature towards the Creator. God alone is sufficient to Himself. Every creature, whether he know it or not, is really dependent; and prayer, in its foundation principle, is the expression of this dependence. To acknowledge it, is to live in truth; to deny it—to live the prayerless life—is to walk in darkness. Man, as revolted, has lost the sense of dependence upon his Creator. He has slipped his moorings, got away from moral connection with the blessed Center of the universe, and, wandering in sin and darkness, thinks it the finest and grandest thing to be independent. This, the very principle of his life, is a falsity; he “maketh a lie” (Revelation 21:27). It was to a new feature, therefore, in the life of Saul of Tarsus that the Lord directed the attention of Ananias, when, sending him to Saul, He said, “Arise, and go...and inquire... for one called Saul, of Tarsus; for behold, he prayeth” (Acts 9:11). Here was a remarkable thing. Yesterday he was breathing out threatenings and slaughter; now he is upon his knees. Man, in this instance, had got back to his bearings; the creature was humbled before, and reconciled to, his Creator. Thus, prayer is one of the earliest, truest instincts of divine life in man; and in this view it may be said that the first genuine breathing of the soul to God is the beginning of an eternal communion. A stream has started which will flow, and flow forever—like the water which Christ gives the soul, and which is in him a well of water springing up into everlasting life. Not that this communion or intercourse will always have the character of prayer—that is the form which it takes from the nature of the scene where it occurs—a world of sin and of necessities. In the future scene the language of dependence will not be that of request, for satisfaction will have taken the place of need, and every vessel will be full. As is often sung,
“Hope shall change to glad fruition,
Faith to sight, and prayer to praise.”
But in the present time, and in the place where we are, dependence, really felt, expresses itself in prayer. To be dependent on one who is capricious, or ill-willed, is misery; but to be dependent upon God, whose nature is love, and whose power is limitless—this is happiness!
II-THE LORD JESUS A MAN OF PRAYER
The blessed Son of God, when becoming a man, though not Himself a creature, took so fully man's place of dependence that we find He prayed habitually. “Cold mountains and the midnight air Witnessed the fervor of His prayer.” Beautiful indications are the prayers of Jesus of the reality of His manhood—He kneels down and prays. Preeminent in all things, He is an example in this. So He entered upon His ministry with prayer (Luke 3:21). And may we not say, as a canon of Christian life, What is begun with prayer will end in praise? It was when praying thus at His baptism that the heavens were opened to Jesus. Prior to choosing apostles He spent the night in prayer to God (Luke 6:12, 13). Again, in Luke 9:18, we find Him “alone praying.” It was “as He prayed” on the mount of Transfiguration that the fashion of His countenance was altered, and He received from God the Father honor and glory. He did not go up to the mountain to be glorified; He went up “to pray,” and was glorified. The object was prayer, the result was glory (Luke 9:28, et seq.).
The principal recorded instances of the Lord's praying appear to be: (1) At His baptism (Luke 3:21). (2) On the first great spread of His fame (Mark 1:35; Luke 5:15, 16). (3) Before choosing the apostles (Luke 6:12). (4) After feeding the five thousand (Matthew 14:23; Mark 6:46). (5) At the virtual crisis of His testimony, when He forbids His being announced as Messiah, and predicts His death (Luke 9:18). (6) At the transfiguration (Luke 9:28). (7) Occasion not mentioned (Luke 11:1). (8) At the raising of Lazarus (John 11:41). (9) In view of His death (John 12:27). (10) His wonderful prayer to the Father, “The hour is come” (John 17). (11) Intercession for Peter (Luke 22:32). (12) Gethsemane (Matthew 26:36-44; Mark 14; Luke 22). (13) Intercession for His murderers (Luke 23:34). (14) At death, commending His spirit to the Father (Luke 23:46).
We see then, that when, in the maturity of manhood, having patiently passed thirty years in privacy, He is at last about to enter on the momentous undertaking of His life, He does so with prayer. “And it came to pass, all the people having been baptized, and Jesus having been baptized and praying, that the heaven was opened, and the Holy Spirit descended in a bodily form as a dove upon Him; and a voice came out of heaven, Thou art my beloved Son, in Thee I have found my delight” (Luke 3:21, 22, New Translation).
Following this, He is subjected to the temptation—the Spirit, who has just descended upon Him, leading Him into the wilderness to be tempted of the devil. Emerging victorious, He now, under the Baptist's testimony, becomes the center of gathering, calling upon men to follow Him (Luke 5:11, 27; John 1:43), and exercising authority in bestowing a name upon one of them (John 1:42). He thus formally begins His work and testimony. So far, however, the work is in His own hands alone; the campaign is opened, but is only in its first stage. The field is white unto harvest. Now an important development takes place. There is a night of prayer. “And it came to pass in those days that He went out into a mountain to pray, and continued all night in prayer to God” (Luke 6:12). The result of this exercise in seen. When it is day He assembles His disciples, and out of them selects twelve to be apostles. He is already Center of gathering, now He becomes Source of mission. The work widens, and, He employs others under Him to carry the testimony throughout the land. Thus, in the record of the Lord's life great occasions are signalized, or brought about, by special prayer. Not only, however, did the Lord pray specially at special crises, but He had a practice. He would go, distinctly and on purpose, to pray. Thus, “And when he had sent the multitudes away, he went up into a mountain apart to pray” (Matthew 14:23). “And it came to pass, as he was alone praying” “And it came to pass about an eighth day after these sayings, he... went up into a mountain to pray” (Luke 9:18, 28). “He went, as he was wont, to the mount of Olives... and kneeled down and prayed” (Luke 22:39, 41). Shall we not be gently led by so sweet an example? He had not where to lay His head—but with Him the solitudes of the mountain served for the walls of a closed chamber; and thus, is it not true with regard to prayer, that “Where there is a will, there is a way”?
The Lord is never recorded as praying with His disciples. He taught them to pray. He prayed about them, prayed for them, not with them. For His own position was unique. Our prayers are on the basis of what Christ is for us. He could draw near to God, as qualified in His own person and dignity; we, only in His name. This explains a verse which otherwise would seem a contradiction. “As he was alone praying, his disciples were with him” (Luke 9:18). The disciples were there, but He was “alone praying.” And in Gethsemane He told the disciples to pray; but He, to pray, withdrew from them about a stone's cast (Luke 22:40, 41). This is important, as everything is which affects our thoughts about Christ. Christians sometimes speak of the Lord as “Our Elder Brother,” Scripture never does.
“Ye call me Master and Lord,” He says, “and ye say well, for so I am.” One has even heard him addressed in prayer as “Dear Lord” —a familiarity which is certainly not quite reverent. We cannot exaggerate the grace of Christ towards us, but it has been well said that: “The personal dignity of Christ is never lost in the intensity and tenderness of His love. True saints among the Moravians have called Jesus Brother,' and others have borrowed their hymns, or the expression. The word never says so. He is not ashamed to call us brethren, but it is quite another thing for us to call Him so."
[E. J. T. ]
(To be continued)