Prayer in the Christian’s Life

GOLDEN TEXT: “This is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us.” —I John 5:14

MATTHEW 6:5-8; 7:7-11; JAMES 5:13-16

OUR Golden Text expresses a governing thought with respect to all the Bible says on the subject of prayer, which is that our petitions to the Lord will be favorably answered only if they are “according to his will.” James expresses a similar thought, saying, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” (James 4:3) Selfish prayers are always “amiss,” as this text so clearly indicates.

In his Sermon on the Mount, Jesus condemns prayers which are offered with the intent of impressing the public. “When thou grayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seest in secret shall reward thee openly.” This does not mean that a prayer offered in public, as in a gathering of the Lord’s people, or to invoke God’s blessing upon a public witness for the truth, would be improper. But even then, the one who leads in prayer should direct his petition to God, and not, by attempted eloquence, endeavor to appeal to the audience.

Nor do prayers need to be long, especially those offered in a congregation. God will not hear us for our much speaking, Jesus declared, for he knows what we have need of before we ask, and has promised to supply all our needs. The basic needs of every Christian are mentioned in the prayer which Jesus outlined—our “daily bread,” spiritual and temporal; forgiveness for our trespasses, or “debts”; guidance and deliverance. We are also to pray for the blessing of the world of mankind through the agencies of the kingdom—“Thy kingdom come. Thy will be done in earth, as it is in heaven.”—Matt. 6:9-13

“Ask and it shall be given you”; said Jesus, “seek, and ye shall find; knock, and it shall be opened unto you.” Jesus compares the attitude of an earthly father toward his son in responding to his request for bread, to the loving interest of our Heavenly Father in giving “good things” to us when we ask him. The “good things” which our Heavenly Father is willing to give us are those things considered good by him. We might well, in our lack of understanding, consider some things good which would be a positive injury to us if we received them.

Important among the “good things” which the Heavenly Father is pleased to give his children is the Holy Spirit. In order to receive this gift, however, it is essential to be emptied of self. In other words, we need to be in the proper heart condition to receive the “good things” which God is willing to give us, otherwise they would be of little or no value to us and would be withheld by the wise and loving God.

James’ lesson concerning “the prayer of faith,” which, he says, “shall save the sick,” has been misunderstood by many as supporting a general program of divine healing during the present Gospel age. Without doubt the Lord does at times during the present age, heal one or another of his people along physical lines, but the time for the general program of divine healing is the kingdom age. The followers of Jesus covenant to lay down their lives in sacrifice, so to expect God to keep them healthy and strong would be contrary to their consecration vows—except that it would be temporary, and in order that they might render more efficient service, or learn some needed lesson.

The word “sick” in the expression, “The prayer of faith shall save the sick,” is the translation of a Greek word which is elsewhere used to describe a spiritual weariness. It is this word translated, “wearied,” that Paul uses in Hebrews 1:3, which reads, “Consider him [Jesus] that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.” In Revelation 2:3, it is translated, “fainted.”

Paul admonished, “Let us not be weary in well doing; for in due time we shall reap, if we faint not.” (Gal. 6:9) Apparently the sickness of the “any” one referred to by James is of this type. “If he have committed sins, they shall be forgiven him,” says the apostle. This suggests the possibility that the spiritual illness of the one referred to would be the result of some special wrongdoing which had led to discouragement through a feeling of having lost God’s favor.

Under such circumstances what could be more refreshing and spiritually uplifting to a brother than to have the “elders of the church” meet and pray with him? It would be appropriate at such a time for the brother concerned to confess his faults to the elders. We may be certain that when all these conditions are sincerely met “the effectual fervent prayer of a righteous man” would avail much.

QUESTIONS

What governing principle relating to prayer is expressed in our Golden Text?

Under what circumstances are public prayers in order?

What bask needs of every Christian are set forth in The Lord’s Prayer? Should we ever pray for the world?

What are the “good things” which the Heavenly father has promised to give to his children in response to their prayers?

Who are the “sick” referred to by James in his statement that “the prayer of faith shall save the sick”?

Will there ever be a general program of divine healing?

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