By J.R. Miller
We kneel how weak, we rise how full of power!
Why therefore should we do ourselves this wrong,
Or others-that we are not always strong,
That we are ever overborne with care,
That we should ever weak or heartless be,
Anxious or troubled, when with us is prayer,
And joy and strength and courage are with Thee?
--Trench
Effectual prayer--is prayer which avails. A Scripture word tells us that "the effectual fervent prayer of a righteous man avails much." In the Revised Version there is a suggestive change in the rendering, making it read, "The supplication of a righteous man avails much in its working." So prayer works. There are those who tell us that the effect of prayer is only subjective. You are in some trouble and plead with God to take away that which is so hard to bear. The trouble is not removed--but through your supplication you are brought into the spirit of acquiescence and no longer plead for relief. Your prayer has changed nothing in your circumstances--it has only brought your mind into accord with you condition.
No doubt there are many prayers whose answer seems to come in this way. David pleaded for his sick child that it might live. The child died. But when David knew it was dead, he rose from his place of penitent pleading, washed away his tears, and went to God's house and worshiped. Then, returning to his home, he astonished the members of his household by the way he bore himself. His prayer had not kept his child in life--but it had brought into the king's heart such divine comfort, that his sorrow was turned into joy.
Paul earnestly and importunately besought the Lord to take away his "thorn in the flesh." The painful affliction was not removed, and yet there is evidence that the prayer availed in its working. There came to the apostle a word of assurance--"My grace is sufficient for you--for My power is made perfect in weakness." Immediately afterward we hear the triumphant rejoicing, "Most gladly therefore will I rather glory in my weaknesses, that the strength of Christ may rest upon me." It is evident that while the prayer was not answered in the removing of the trouble, it was answered in the coming into the apostle's heart of such an accession of divine strength, that he was able now to keep his thorn and rejoice, not merely in spite of it--but even on account of it. The answer which came was indeed a greater manifestation of the power of prayer, than if the trial had been wholly taken away.
In our Lord's experience in Gethsemane, we have another example of a like working of prayer. The cup for whose taking away the Holy Sufferer pleaded with strong crying and tears, was not withdrawn, and yet the anguish of his heart grew less and less intense until we hear the word of victory, "The cup which the Father has given Me--shall I not drink it?" The supplication availed in its working, not in saving Him from the bitter experiences on which He was entering--but in the giving of help which enabled Him to pass through all the terrible fifteen hours which followed, without murmuring.
In all these cases, there was more than a subjective influence, bringing the suppliant into a spirit of acquiescence to that which was inevitable: there was an actual divine working in the heart, imparting grace for the hour. If you have a friend carrying a heavy load, there are two ways in which you may help him--you may take part of his burden and carry it for him--or you may put into his heart cheer and courage, making him stronger, so that he can bear his burden gladly himself. The latter way of helping is quite as effective as the former, and ofttimes it is a great deal wiser. We have a very inadequate conception of prayer--if we think of our Father as always, or even usually, at every cry of ours, hastening to lift away the burden we think too heavy, or to give us the pleasure or gratification we ask Him to give. In very many instances, such answering of prayer would be unkindness, not love. Then God answers, not by giving us what we cry for--but by imparting to us strength to do without it and to rejoice in His will. But the prayer as really avails in its working--as if the thing we sought had been granted.
Then there are many prayers which bring the answer in the very form which is sought. Elijah prayed fervently that it might not rain; and it rained not on the earth for three years and six months. He prayed again; and the heaven gave rain and the earth brought forth her fruit. The Bible is full of such illustrations. Every devout Christian has many examples in his own personal experience. We may say, therefore, that all true prayer is effectual, avails in its working. There are supposed prayers which get no answer--prayers, those who make them, perhaps wondering why nothing comes of them. The Master tells us that there are those who pray--in order that men may think them devout. Their petitions ascend not upward. James says there are those who ask and receive not, because they ask amiss, that they may spend it in their pleasures. But every true prayer is effectual, avails in its working.
What, then, if effectual prayer? It is easy to gather from the teachings of Holy Scripture, the answer to this question. Jesus Christ is our great Teacher, and He spoke many words about prayer. He Himself was a man of prayer and knew perfectly how to pray so as to receive an answer. Perhaps most of us altogether underestimate the value of what we call the Lord's Prayer, as definite instruction concerning the manner in which we should pray. It was given by the Master to His Disciples, in answer to their request that He would teach them to pray. We may study it therefore, as the divine ideal of acceptable and effectual prayer.
To begin with, we must enter at the right gate, the children's gate. We must approach God, saying, "Our Father." This means that we must come to God in prayer as His children. It is thus that we should come always to God in prayer. Whenever we do, we need not doubt that as quickly as the words "Abba, Father," are spoken, the door will open to us.
Much instruction is found in the order of the petitions of the Lord's Prayer. We are apt to think first of our own frets and worries, our own needs and desires, when we come to God, and to begin at once to pour these into His ear. But it is not thus, that we are taught by our Master to do. Half of the Lord's Prayer is finished, before there is a word about the earthly needs of him who is praying.
We are to pray first for the hallowing of our Father's name. It is a great deal more important that we in our own life shall be glorifiers of God--than that our burden shall be lifted away, our business prospered, our sorrows comforted. Next we are to pray for the coming of our Father's kingdom. This desire should be dearer to our heart than anything which concerns merely our own comfort, pleasure or advancement. Then we are to ask that God's will may be done in earth as it is in heaven. Of course it is the will of God as it concerns our own personal life, that we have to do with immediately. We are to seek that our will may be lost in His; that the law of heaven shall become the law within the realm our own heart. This, too, must come before any mention of need of ours.
It is not a mere accident that the petitions of the Lord's Prayer are arranged as they are. The order certainly teaches us that the first things in prayer, are not to be the affairs of our own personal life--but the great matters which concern the name, the kingdom, and the will of God.
It is very comforting, however, as we go on, to find that there is a place in the Master's model of prayer, for the commonest needs of daily life; that we may ask our Father even for the bread which our body needs. Only we should never forget to keep SELF and all personal needs and troubles in their true place--far secondary to our longing and asking for the things of God. Only that prayer is effectual in the largest measure--which puts the honor of God and the interests of God and His cause above all else in its desire. SELF creeps into our praying so easily and so insidiously, that we need always to be on our guard lest we dishonor God. If we do, our prayer cannot avail.
Another condition of effectual prayer suggested in our Lord's model form, is the spirit of forgiveness. "Forgive us--as we forgive those who have sinned against us." So important did Jesus regard this petition, that He returned to it again, saying: "If you forgive men their trespasses, your heavenly Father will also forgive you. But if you forgive not men their trespasses, neither will your Father forgive your trespasses." It is very clear that forgiveness of others, is one of the essentials in the prayer which God will hear and answer. Supplications breathed out of a bitter, resentful heart do not find their way to heaven.
Indeed the whole of the Lord's Prayer is a strong protest against selfishness. We are not to go to God with our own needs only. All the petitions require us to unite with others. We must come to God as "Our Father," and when we ask for daily bread--we must think of all who are hungry; and when we plead for the forgiveness of our sins--we must ask forgiveness for others as well. Selfishness at the throne of grace vitiates the most eloquent pleading. Love is a condition of effectual prayer.
There are other elements in the prayer which avails in its working. Our Lord teaches us that we must be importunate. "Men ought always to pray and not to faint." Ofttimes the reason no answer comes to our supplication, is because we lack earnestness. It is the pleading which will not give up until it gets the blessing, which prevails with God. Faith is essential. Prayer without faith has no power. Faith as a grain of mustard seed, said the Master, will move mountains; that is, will overcome the greatest difficulties and obstacles. To pray in faith is to pray as seeing Him who is invisible, entering into closest fellowship with Him. Such believing attaches us to Christ, so that His life flows through us. Nothing is impossible to him who believes.
To the lowliest and feeblest of God's children, is given the privilege of prevailing prayer. We may lay hold upon God's strength. We may make intercession for others and call down upon them the most gracious blessing. We may unlock storehouses of divine goodness, and gather treasures at will. All things in earth and heaven are within the reach of him who prays.
