By E.M. Bounds
We announce the law of prayer as follows: A Christian's prayer is a joint agreement of the will and his cabinet, the emotions, the conscience, the intellect, working in harmony at white heat, while the body co-operates under certain hygienic conditions to make the prayer long enough sustained at high voltage to insure tremendous results, supernatural and unearthly.-Rev. Homer W. Hodge
We come to the request of Paul made to the Church at Ephesus, found in the latter part of Ephes. 6 of the Epistle to those Christians:
"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
"And for me that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel,
"For which I am an ambassador in bonds, that therein I may speak boldly as I ought to speak."
For this Church he had labored and prayed night and day, with many watchings and tears and much humility. As he drew a vivid picture of the Christian soldier, with his foes besetting him, he gave them this charge of praying specially for him.
To these Ephesian Christians he gave a comprehensive statement of the necessity, nature and special benefits of prayer. It was to be urgent, covering all times and embracing all manner of places. Supplication must give intensity, the Holy Spirit must be invoked, vigilance and perseverance must be added, and the whole family of saints were involved.
The force of his request for prayer centered on him, that he might be able to talk with force, fluency, directness and courage. Paul did not depend upon his natural gifts, but on those which came to him in answer to prayer. He was afraid he would be a coward, a dull, dry speaker, or a hesitating stammerer, and he urged these believers to pray that he might have courage, not only to speak clearly, but freely and fully.
He desired them to pray that he might have boldness. No quality seems more important to the preacher than that of boldness. It is that positive quality which does not reckon consequences, but with freedom and fullness meets the crisis, faces a present danger, and discharges unawed a present duty. It was one of the marked characteristics of apostolic preachers and apostolic preaching. They were bold men, they were bold preachers. The reference to the manifestation of the principle by them is almost the record of their trials. It is the applause of their faith.
There are many chains which enslave the preacher. His very tenderness makes him weak. His attachments to the people tend to bring him into bondage. His personal intercourse, his obligations to his people, his love for them, all tend to hamper his freedom and restrain his pulpit deliverances. What great need to be continually praying for boldness to speak boldly as he ought to speak!
The prophets of old were charged not to be afraid of the faces of men. Unawed by the frowns of men, they were to declare the truth of God without apology, timidity, hesitancy or compromise. The warmth and freedom of conviction and of sincerity, the fearlessness of a vigorous faith, and above all the power of the Holy Ghost, are all wonderful helpers and elements of boldness. How all this should be coveted and sought with all earnestness by ministers of the Gospel in this day!
Meekness and humility are high virtues of the first importance in the preacher, but these qualities do not at all militate against boldness. This boldness is not the freedom of passionate utterances. It is not scolding nor rashness. It speaks the truth in love. Boldness is not rudeness. Roughness dishonors boldness. It is as gentle as a mother with a babe, but as fearless as a lion standing before a foe. Fear, in the mild and innocent form of timidity, or in the criminal form of cowardice, has no place in the true ministry. Humble but holy boldness is of the very first importance.
What hidden, mysterious mighty force can add courage to apostolical preaching, and give bolder utterances to apostolic lips? There is one answer, and it is that prayer can do the deed.
What force can so affect and dominate evil that the very results of evil will be changed into good? We have the answer in Paul's words again, in connection with prayers made for him:
"Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us; Ye also helping together in prayer for us. What then? Notwithstanding every way, whether in pretense or in truth, Christ is preached, and therein I do rejoice, yea, and will rejoice."
We can see how the promises of God are made real and personal by prayer. "All things work together for good to them that love God." Here is a jeweled promise. Paul loved God, but he did not leave the promise alone, as a matter of course, to work out its blessed results. So he wrote to the Corinthians as we have before seen, "I am in trouble. I trust in God to deliver. Ye also helping together by prayer." Helping me by prayer, you help God to make the promise strong and rich in realization.
Paul's prayer requests embraced "supplication for all saints," but especially for apostolic courage for himself. How much he needed this courage just as all true preachers, called of God, need it! Prayer was to open doors for apostolical labors, but at the same time it was to open apostolic lips to utter bravely and truly the apostolic message.
Hear him as he speaks to the Church at Colosses:
"Withal praying also for us, that God would open to us a door of utterance to speak the mystery of Christ, for which I am also in bonds;
"That I may make it manifest as I ought to speak."
How appropriate such a request to be made by a present-day preacher to his congregation! How great the need of those things by the present-day preacher which Paul desired for himself!
As in the request to the Ephesians, Paul wants a "door of utterance" given him, that he may preach with the liberty of the Spirit, be delivered from being straitened in thought or hampered in delivery. Furthermore, he desires the ability to make manifest in the clearest terms, without confusion of thought, and with force of utterance, the Gospel "as he ought to speak," and just as every preacher should speak. Happy that preacher who ministers to a people who pray thus for him!
And happier still if he inwardly feels, as he faces his responsible task and realizes how much he needs these things to preach clearly, forcibly and effectively, that he has urged his people to pray for him!
Prayer transmutes crosses, trials and oppositions into blessings, and causes them to work together for good. "These shall turn to my salvation through your prayers," says Paul. Just as the same things today in the life of the preacher are transmuted into gracious blessings in the end, "ye also helping together by prayer." Saintly praying mightily helped Apostolic preaching and rescued apostolic men from many sore straits. So just such praying in these days will effect like results in faithful preaching done by brave, fearless ministers. Prayer for the preacher avails just as prayer by the preacher avails. Two things are always factors in the life and work of a true preacher: First when he prays constantly, fervently and persistently for those to whom he preaches; and secondly, when those to whom he ministers pray for their preacher. Happy is the preacher so situated. Blessed is that congregation thus favored.
To the Church at Thessalonica Paul sends this pressing request, pointed, clear, and forcible:
"Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you;
"And that we may be delivered from wicked and unreasonable men."
He has in mind a race-course, on which the racer is exerting himself to reach the goal. Hindrances are in the way of his success and must be removed, so that the racer may finally succeed and obtain the reward. The "Word of the Lord" is this racer, as preached by Paul. This Word is personified and there are serious impediments which embarrass the running of the Word. It must have "free course." Everything in the way and opposing its running must be taken out of its roadway. These impediments in the way of the Word of the Lord "running and being glorified" are found in the preacher himself, in the Church to whom he ministers, and in the sinners around him. The Word runs and is glorified when it has unobstructed access to the minds and hearts of those to whom it is preached, when sinners are convicted for sin, when they seriously consider the claims of God's Word on them, and when they are induced to pray for themselves, asking for pardoning mercy. It is glorified when saints are instructed in religious experience, corrected of errors of doctrine and mistakes in practice, and when they are led to seek for higher things and to pray for deeper experiences in the Divine life.
Mark you. It is not when the preacher is glorified because of the wonderful success wrought by the Word. It is not when people praise him unduly, and make much of him because of his wonderful sermons, his great eloquence and his remarkable gifts. The preacher is kept in the background in all this work of glorification, even though he is foremost as being the object of all this praying.
Prayer is to do all these things. So Paul urges, entreats, insists, "Pray for us." And it is not so much prayer for Paul personally in his Christian life and religious experience. All this needed much prayer. It was really for him officially, prayer for him in the office and work of a Gospel minister. His tongue must be unloosed in preaching, his mouth unstopped, and his mind set free. Prayer must help in his religious life not so much because it would help to "work out his own salvation," but rather because right living would give strength to the Word of the Lord, and would save him from being a hindrance to the Word which he preached. And as he desires that no hindrance should be in himself which would defeat his own preaching, so he wants all hindrances taken away from the churches to whom he ministers that Church people may not stand in the way or weigh down the Word as it runs on the race-course attempting to reach the goal, even the minds and hearts of the people. Furthermore, he wishes hindrances in the unsaved to be set aside that God's Word as preached by him may reach their hearts and be glorified in their salvation.
With all this before him, Paul sends this pressing request to these believers at Thessalonica, "Pray for us," because praying by true Christians would greatly help in the running of the Word of the Lord.
Wise that preacher who has the eyes to see these things, and who realizes that his success largely depends upon praying of this kind on the part of his people for him. How much do we need churches now who, having the preacher in mind and the preached Word on their hearts, pray for him that "the Word of the Lord may have free course, and be glorified."
One other item in this request is worth noting: "That we may be delivered from wicked and unreasonable men." Such men are hindrances in the way of the Word of the Lord. Few preachers but are harassed by them and need to be delivered from them. Prayer helps to bring such a deliverance to preachers from "unreasonable and wicked men." Paul was annoyed by such characters, and for this very reason he urged prayer for him that he might find deliverance from them.
Summing it all up, we find that Paul feels that the success of the Word, its liberty and largeness, are bound up in their prayers, and that their failure to pray would restrict its influence and its glory. His deliverance from unreasonable and wicked men as well as his safety, he asserts, are in some way dependent upon their prayers. These prayers, while they greatly helped him to preach, would at the same time protect his person from the cruel purposes of wicked and unreasonable men.
In Hebrews 13:9, Paul thus opens his heart to those Hebrew Christians in asking them to pray for him:
"Pray for us, for we trust we have a good conscience, in all things willing to live honestly."
In this prayer request, Paul's inward consciousness of his integrity of heart and his internal witness to his personal honesty come out and are a basic truth of his Christian character. No room for blame does he find in himself. "Pray for us." Your prayers for us will find in me honest integrity and honest execution and honest administration of all prayer results.
The request is intended to stir up the saints to more earnest praying, more devotion to prayer, and more urgency in prayer. Prayer must affect his visit to them, would hasten it and enlarge its beneficial results.
Paul is on the most cordial and freest terms with Philemon. He is anxious and expects to visit him at some future day and makes the appointment. He takes it for granted that Philemon is praying, for as this man had been converted under his ministry, it is assumed that he has been taught the Pauline lesson of prayer. He assumes also that prayer will open up the way for his visit, remove the hindrances and bring them graciously together. So he requests Philemon to prepare a lodging place for him, adding, "I trust through your prayers I shall be given to you." Paul had the idea that his movements were hindered or helped by the prayers of his brethren.