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 4:33Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. (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 8:26-2726Likewise 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. (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)