Abide in Christ; With Christ in the School of Prayer; Humility

Father in heaven! Thou didst send Thy Son to reveal Thyself to us, Thy Father-love, and all that that love has for us. And He has taught us, that the gift above all gifts which Thou wouldst bestow in answer to prayer is, the Holy Spirit.

O my Father! I come to Thee with this prayer; there is nothing I would—may I not say, I do—desire so much as to be filled with the Spirit, the Holy Spirit. The blessings He brings are so unspeakable, and just what I need. He sheds abroad Thy love in the heart, and fills it with Thy self. I long for this. He breathes the mind and life of Christ in me, so that I live as He did, in and for the Father's love. I long for this. He endues with power from on high for all my walk and work. I long for this. O Father! I beseech Thee, give me this day the fulness of Thy Spirit.

Father! I ask this, resting on the words of my Lord: HOW MUCH MORE THE HOLY SPIRIT.' I do believe that Thou hearest my prayer; I receive now what I ask; Father! I claim and I take it: the fulness of Thy Spirit is mine. I receive the gift this day again as a faith gift; in faith I reckon my Father works through the Spirit all He has promised. The Father delights to breathe His Spirit into His waiting child as He tarries in fellowship with Himself. Amen.

^1The Greek word for receiving and taking is the same. When Jesus said, Everyone that asketh receiveth,' He used the same verb as at the Supper, Take, eat,' or on the resurrection morning, Receive,' accept, take, the Holy Spirit.' Receiving not only implies God's bestowment, but our acceptance.

Because of his importunity;'

And He said unto them, Which of you shall have a friend, and shall go to him at midnight, and say to him, Friend, lend me three loaves; for a friend of mine is come to me from a journey, and I have nothing to set before him' and he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, though he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.'—Luke xi. 5-8.

THE first teaching to His disciples was given by our Lord in the Sermon on the Mount. It was near a year later that the disciples asked Jesus to teach them to pray. In answer He gave them a second time the Lord's Prayer, so teaching them what to pray. He then speaks of how they ought to pray, and repeats what he formerly said of God's Fatherliness and the certainty of an answer. But in between He adds the beautiful parable of the friend at midnight, to teach them the two fold lesson, that God does not only want us to pray for ourselves, but for the perishing around us, and that in such intercession great boldness of entreaty is often needful, and always lawful, yea, pleasing to God.

The parable is a perfect storehouse of instruction in regard to true intercession. There is, first, the love which seeks to help the needy around us: my friend is come to me.' Then the need which urges to the cry I have nothing to set before him.' Then follows the confidence that help is to be had: which of you shall have a friend, and say, Friend, lend me three loaves.' Then comes the unexpected refusal: I cannot rise and give thee.' Then again the perseverance that takes no refusal: because of his importunity.' And lastly, the reward of such prayer: he will give him as many as he needeth.' A wonderful setting forth of the way of prayer and faith in which the blessing of God has so often been sought and found.

Let us confine ourselves to the chief thought: prayer as an appeal to the friendship of God; and we shall find that two lessons are specially suggested. The one, that if we are God's friends, and come as such to Him, we must prove ourselves the friends of the needy; God's friendship to us and ours to others go hand in hand. The other, that when we come thus we may use the utmost liberty in claiming an answer.

There is a twofold use of prayer: the one, to obtain strength and blessing for our own life; the other, the higher, the true glory of prayer, for which Christ has taken us into His fellowship and teaching, is intercession, where prayer is the royal power a child of God exercises in heaven on behalf of others and even of the kingdom. We see it in Scripture, how it was in intercession for others that Abraham and Moses, Samuel and Elijah, with all the holy men of old, proved that they had power with God and prevailed. It is when we give ourselves to be a blessing that we can specially count on the blessing of God. It is when we draw near to God as the friend of the poor and the perishing that we may count on His friendliness; the righteous man who is the friend of the poor is very specially the friend of God. This gives wonderful liberty in prayer. Lord! I have a needy friend whom I must help. As a friend I have undertaken to help him. In Thee I have a Friend, whose kindness and riches I know to be infinite: I am sure Thou wilt give me what I ask. If I, being evil, am ready to do for my friend what I can, how much more wilt Thou, O my heavenly Friend, now do for Thy friend what he asks?

The question might suggest itself, whether the Fatherhood of God does not give such confidence in prayer, that the thought of His Friendship can hardly teach us anything more: a father is more than a friend. And yet, if we consider it, this pleading the friendship of God opens new wonders to us. That a child obtains what he asks of his father looks so perfectly natural, we almost count it the father's duty to give. But with a friend it is as if the kindness is more free, dependent, not on nature, but on sympathy and character. And then the relation of a child is more that of perfect dependence; two friends are more nearly on a level. And so our Lord, in seeking to unfold to us the spiritual mystery of prayer, would fain have us approach God in this relation too, as those whom He has acknowledged as His friends, whose mind and life are in sympathy with His.

But then we must be living as His friends. I am still a child even when a wanderer; but friendship depends upon the conduct. Ye are my friends if ye do whatsoever I command you.' Thou seest that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which saith, And Abraham believed God, and he was called the friend of God.' It is the Spirit, the same Spirit,' that leads us that also bears witness to our acceptance with God; likewise, also,' the same Spirit helpeth us in prayer. It is a life as the friend of God that gives the wonderful liberty to say: I have a friend to whom I can go even at midnight. And how much more when I go in the very spirit of that friendliness, manifesting myself the very kindness I look for in God, seeking to help my friend as I want God to help me. When I come to God in prayer, He always looks to what the aim is of my petition. If it be merely for my own comfort or joy I seek His grace, I do not receive. But if I can say that it is that He may be glorified in my dispensing His blessings to others, I shall not ask in vain. Or if I ask for others, but want to wait until God has made me so rich, that it is no sacrifice or act of faith to aid them, I shall not obtain. But if I can say that I have already undertaken for my needy friend, that in my poverty I have already begun the work of love, because I know I had a friend Who would help me, my prayer will be heard. Oh, we know not how much the plea avails: the friendship of earth looking in its need to the friendship of heaven: He will give him as much as he needeth.'

But not always at once. The one thing by which man can honour and enjoy his God is faith. Intercession is part of faith's training-school. There our friendship with men and with God is tested. There it is seen whether my friendship with the needy is so real, that I will take time and sacrifice my rest, will go even at midnight and not cease until I have obtained for them what I need. There it is seen whether my friendship with God is so clear, that I can depend on Him not to turn me away and therefore pray on until He gives.

O what a deep heavenly mystery this is of persevering prayer. The God who has promised, who longs, whose fixed purpose it is to give the blessing, holds it back. It is to Him a matter of such deep importance that His friends on earth should know and fully trust their rich Friend in heaven, that He trains them, in the school of answer delayed, to find out how their perseverance really does prevail, and what the mighty power is they can wield in heaven, if they do but set themselves to it. There is a faith that sees the promise, and embraces it, and yet does not receive it (Heb. xi. 13, 39). It is when the answer to prayer does not come, and the promise we are most firmly trusting appears to be of none effect, that the trial of faith, more precious than of gold, takes place. It is in this trial that the faith that has embraced the promise is purified and strengthened and prepared in personal, holy fellowship with the living God, to see the glory of God. It takes and holds the promise until it has received the fulfilment of what it had claimed in a living truth in the unseen but living God.

Let each child of God who is seeking to work the work of love in his Father's service take courage. The parent with his child, the teacher with his class, the visitor with his district, the Bible reader with his circle, the preacher with his hearers, each one who, in his little circle, has accepted and is bearing the burden of hungry, perishing souls,—let them all take courage. Nothing is at first so strange to us as that God should really require persevering prayer, that there should be a real spiritual needs-be for importunity. To teach it us, the Master uses this almost strange parable. If the unfriendliness of a selfish earthly friend can be conquered by importunity, how much more will it avail with the heavenly Friend, who does so love to give, but is held back by our spiritual unfitness, our incapacity to possess what He has to give. O let us thank Him that in delaying His answer He is educating us up to our true position and the exercise of all our power with Him, training us to live with Him in the fellowship of undoubting faith and trust, to be indeed the friends of God. And let us hold fast the threefold cord that cannot be broken: the hungry friend needing the help, and the praying friend seeking the help, and the Mighty Friend, loving to give as much as he needeth.

O my Blessed Lord and Teacher! I must come to Thee in prayer. Thy teaching is so glorious, and yet too high for me to grasp. I must confess that my heart is too little to take in these thoughts of the wonderful boldness I may use with Thy Father as my Friend. Lord Jesus! I trust Thee to give me Thy Spirit with Thy Word, and to make the Word quick and powerful in my heart. I desire to keep Thy Word of this day: Because of his importunity he will give him as many as he needeth.'

Lord! teach me more to know the power of persevering prayer. I know that in it the Father suits Himself to our need of time for the inner life to attain its growth and ripeness, so that His grace may indeed be assimilated and made our very own. I know that He would fain thus train us to the exercise of that strong faith that does not let Him go even in the face of seeming disappointment. I know He wants to lift us to that wonderful liberty, in which we understand how really He has made the dispensing of His gift dependent on our prayer. Lord! I know this: O teach me to see it in spirit and truth.

And may it now be the joy of my life to become the almoner of my Rich Friend in heaven, to care for all the hungry and perishing, even at midnight, because I know MY FRIEND, who always gives to him who perseveres, because of his importunity, as many as he needeth. Amen.

Pray the Lord of the harvest;'

Then saith He unto His disciples, The harvest truly is plenteous, but the labourers are few. Pray ye therefore the Lord of the harvest, that He will send forth labourers into His harvest.'—Matt. ix. 37-38.

THE Lord frequently taught His disciples that they must pray, and how; but seldom what to pray. This he left to their sense of need, and the leading of the Spirit. But here we have one thing He expressly enjoins them to remember: in view of the plenteous harvest, and the need of reapers, they must cry to the Lord of the harvest to send forth labourers. Just as in the parable of the friend at midnight, He would have them understand that prayer is not to be selfish; so here it is the power through which blessing can come to others. The Father is Lord of the harvest; when we pray for the Holy Spirit, we must pray for Him to prepare and send forth labourers for the work.

Strange, is it not, that He should ask His disciples to pray for this? And could He not pray Himself? And would not one prayer of His avail more than a thousand of theirs? And God, the Lord of the harvest, did He not see the need? And would not He, in His own good time, send forth labourers without their prayer? Such questions lead us up to the deepest mysteries of prayer, and its power in the Kingdom of God. The answer to such questions will convince us that prayer is indeed a power, on which the ingathering of the harvest and the coming of the Kingdom do in very truth depend.

Prayer is no form or show. The Lord Jesus was Himself the truth; everything He spake was the deepest truth. It was when (see ver. 36) He saw the multitude, and was moved with compassion on them, because they were scattered abroad, as sheep having no shepherd,' that He called on the disciples to pray for labourers to be sent among them. He did so because He really believed that their prayer was needed, and would help. The veil which so hides the invisible world from us was wonderfully transparent to the holy human soul of Jesus. He had looked long and deep and far into the hidden connection of cause and effect in the spirit world. He had marked in God's Word how, when God called men like Abraham and Moses, Joshua and Samuel and Daniel, and given them authority over men in His name, He had at the same time given them authority and right to call in the powers of heaven to their aid as they needed them. He knew that as to these men of old, and to Himself for a time, here upon earth, the work of God had been entrusted, so it was now about to pass over into the hands of His disciples. He knew that when this work should be given in charge to them, it would not be a mere matter of form or show, but that on them, and their being faithful or unfaithful, the success of the work would actually depend. As a single individual, within the limitations of a human body and a human life, Jesus feels how little a short visit can accomplish among these wandering sheep He sees around Him, and He longs for help to have them properly cared for. And so He tells His disciples now to begin and pray, and, when they have taken over the work from Him on earth, to make this one of the chief petitions in their prayer: That the Lord of the harvest Himself would send forth labourers into His harvest. The God who entrusted them with the work, and made it to so large extent dependent on them, gives them authority to apply to Him for labourers to help, and makes the supply dependent on their prayer.

How little Christians really feel and mourn the need of labourers in the fields of the world so white to the harvest. And how little they believe that our labour-supply depends on prayer, that prayer will really provide as many as he needeth.' Not that the dearth of labour is not known or discussed. Not that efforts are not sometimes put forth to supply the want. But how little the burden of the sheep wandering without a Shepherd is really borne in the faith that the Lord of the harvest will, in answer to prayer, send forth the labourers, and in the solemn conviction that without this prayer fields ready for reaping will be left to perish. And yet it is so. So wonderful is the surrender of His work into the hands of His Church, so dependent has the Lord made Himself on them as His body, through whom alone His work can be done, so real is the power which the Lord gives His people to exercise in heaven and earth, that the number of the labourers and the measure of the harvest does actually depend upon their prayer.

Solemn thought! O why is it that we do not obey the injunction of the Master more heartily, and cry more earnestly for labourers? There are two reasons for this. The one is: We miss the compassion of Jesus, which gave rise to this request for prayer. When believers learn that to love their neighbours as themselves, that to live entirely for God's glory in their fellow-men, is the Father's first commandment to His redeemed ones, they will accept of the perishing ones as the charge entrusted to them by their Lord. And, accepting them not only as a field of labour, but as the objects of loving care and interest, it will not be long before compassion towards the hopelessly perishing will touch their heart, and the cry ascend with an earnestness till then unknown: Lord! send labourers. The other reason for the neglect of the command, the want of faith, will then make itself felt, but will be overcome as our pity pleads for help. We believe too little in the power of prayer to bring about definite results. We do not live close enough to God, and are not enough entirely given up to His service and Kingdom, to be capable of the confidence that He will give it in answer to our prayer. O let us pray for a life so one with Christ, that His compassion may stream into us, and His Spirit be able to assure us that our prayer avails.

Such prayer will ask and obtain a twofold blessing. There will first be the desire for the increase of men entirely given up to the service of God. It is a terrible blot upon the Church of Christ that there are times when actually men cannot be found for the service of the Master as ministers, missionaries, or teachers of God's Word. As God's children make this a matter of supplication for their own circle or Church, it will be given. The Lord Jesus is now Lord of the harvest. He has been exalted to bestow gifts—the gifts of the Spirit. His chief gifts are men filled with the Spirit. But the supply and distribution of the gifts depend on the co-operation of Head and members. It is just prayer will lead to such co-operation; the believing suppliants will be stirred to find the men and the means for the work.

The other blessing to be asked will not be less. Every believer is a labourer; not one of God's children who has not been redeemed for service, and has not his work waiting. It must be our prayer that the Lord would so fill all His people with the spirit of devotion, that not one may be found standing idle in the vineyard. Wherever there is a complaint of the want of helpers, or of fit helpers in God's work, prayer has the promise of a supply. There is no Sunday school or district visiting, no Bible reading or rescue work, where God is not ready and able to provide. It may take time and importunity, but the command of Christ to ask the Lord of the harvest is the pledge that the prayer will be heard: I say unto you, he will arise and give him as many as he needeth.'

Solemn, blessed thought! this power has been given us in prayer to provide in the need of the world, to secure the servants for God's work. The Lord of the harvest will hear. Christ, who called us so specially to pray thus, will support our prayers offered in His name and interest. Let us set apart time and give ourselves to this part of our intercessory work. It will lead us into the fellowship of that compassionate heart of His that led Him to call for our prayers. It will elevate us to the insight of our regal position, as those whose will counts for something with the great God in the advancement of His Kingdom. It will make us feel how really we are God's fellow-workers on earth, to whom a share in His work has in downright earnest been entrusted. It will make us partakers in the soul travail, but also in the soul satisfaction of Jesus, as we know how, in answer to our prayer, blessing has been given that otherwise would not have come.