WHAT IS PRAYER?
Mr. Moody was once addressing a crowded meeting of children in Edinburgh. In order to
get their attention he began with a question: "What is prayer?" -- looking for no reply, and
expecting to give the answer himself.
To his amazement scores of little hands shot up all over the hall. He asked one lad to reply;
and the answer came at once, clear and correct, "Prayer is an offering up of our desires unto God
for things agreeable to His will, in the name of Christ, with confession of our sins and thankful,
acknowledgment of His mercies." Mr. Moody's delighted comment was, "Thank God, my boy, that
you were born in Scotland." But that was half a century ago. What sort of answer would he get today? How many English children could give a definition of prayer? Think for a moment and
decide what answer you yourself would give.
What do we mean by prayer? I believe the vast majority of Christians would say, "Prayer
is asking things from God." But surely prayer is much more than merely "getting God to run our
errands for us," as someone puts it. It is a higher thing than the beggar knocking at the rich man's
door.
The word "prayer" really means "a wish directed towards," that is, towards God. All that
true prayer seeks is God Himself, for with Him we get all we need. Prayer is simply "the turning
of the soul to God." David describes it as the lifting up of the living soul to the living God. "Unto
Thee, O Lord, do I lift up my soul" (Psa. xxv. 1). What a beautiful description of prayer that is!
When we desire the Lord Jesus to behold our souls, we also desire that the beauty of holiness may
be upon us.
When we lift up our souls to God in prayer it gives God an opportunity to do what He will
in us and with us. It is putting ourselves at God's disposal. God is always on our side. When man
prays, it is God's opportunity. The poet says:
Prayer is the soul's sincere desire,
Uttered or unexpressed,
The motion of a hidden fire
That trembles in the breast.
"Prayer," says an old Jewish mystic, "is the moment when heaven and earth kiss each
other."
Prayer, then, is certainly not persuading God to do what we want God to do. It is not
bending the will of a reluctant God to our will. It does not change His purpose, although it may
release His power. "We must not conceive of prayer as overcoming God's reluctance," says
Archbishop Trench, "but as laying hold of His highest willingness."
For God always purposes our greatest good. Even the prayer offered in ignorance and
blindness cannot swerve Him from that, although, when we persistently pray for some harmful
thing, our willfulness may bring it about, and we suffer accordingly. "He gave them their request,"
says the Psalmist, "but sent leanness into their soul" (Psa. cvi. 15). They brought this "leanness"
upon themselves. They were "cursed with the burden of a granted prayer."
Prayer, in the minds of some people, is only for emergencies! Danger threatens, sickness
comes, things are lacking, difficulties arise -- then they pray. Like the infidel down a coal mine:
when the roof began to fall he began to pray. An old Christian standing by quietly remarked, "Aye,
there's nowt like cobs of coal to make a man pray."
Prayer is, however, much more than merely asking God for something, although that is a
very valuable part of prayer if only because it reminds us of our utter dependence upon God. It is
also communion with God -- intercourse with God -- talking with (not only to) God. We get to know people by talking with them. We get to know God in like manner. The highest result of
prayer is not deliverance from evil, or the securing of some coveted thing, but knowledge of God.
"And this is life eternal, that they should know Thee, the only true God" (John xvii. 3). Yes, prayer
discovers more of God, and that is the soul's greatest discovery. Men still cry out, "O, that I knew
where I might find Him, that I might come even to His seat" (Job xxiii. 3).
The kneeling Christian always "finds" Him, and is found of Him. The heavenly vision of
the Lord Jesus blinded the eyes of Saul of Tarsus on his downward course, but he tells us, later on,
that when he was praying in the temple at Jerusalem he fell into a trance and saw Jesus. "I . . . saw
him" (Acts xxii. 18). Then it was that Christ gave him his great commission to go to the Gentiles.
Vision is always a precursor of vocation and venture. It was so with Isaiah. "I saw the Lord high
and lifted up, and his train filled the temple" (Isa vi. 1). The prophet was evidently in the sanctuary
praying when this happened. This vision also was a prelude to a call to service, "Go. . . ." Now,
we cannot get a vision of God unless we pray. And where there is no vision the soul perishes.
A vision of God! Brother Lawrence once said, "Prayer is nothing else than a sense of
God's presence" -- and that is just the practice of the presence of God.
A friend of Horace Bushnell was present when that man of God prayed. There came over
him a wonderful sense of God's nearness. He says: "When Horace Bushnell buried his face in his
hands and prayed, I was afraid to stretch out my hand in the darkness, lest I should touch God."
Was the Psalmist of old conscious of such a thought when he cried, "My soul, wait thou only upon
God"? (Psa. lxii. 5.) I believe that much of our failure in prayer is due to the fact that we have not
looked into this question, "What is prayer?" It is good to be conscious that we are always in the
presence of God. It is better to gaze upon Him in adoration. But it is best of all to commune with
Him as a Friend -- and that is prayer.
Real prayer at its highest and best reveals a soul athirst for God -- just for God alone. Real
prayer comes from the lips of those whose affection is set on things above. What a man of prayer
Zinzendorf was. Why? He sought the Giver rather than His gifts. He said: "I have one passion: it is
He, He alone." Even the Mohammedan seems to have got hold of this thought. He says that there
are three degrees in prayer. The lowest is that spoken only by the lips. The next is when, by a
resolute effort, we succeed in fixing our thoughts on Divine things. The third is when the soul finds
it hard to turn away from God. Of course, we know that God bids us "ask" of Him. We all obey
Him so far; and we may rest well assured that prayer both pleases God and supplies all our need.
But he would be a strange child who only sought his father's presence when he desired some gift
from him! And do we not all yearn to rise to a higher level of prayer than mere petition? How is it
to be done?
It seems to me that only two steps are necessary -- or shall we say two thoughts? There
must be, first of all, a realization of God's glory, and then of God's grace. We sometimes sing:
Grace and glory flow from Thee;
Shower, O shower them, Lord, on me.
Nor is such a desire fanciful, although some may ask what God's glory has to do with
prayer.
But ought we not to remind ourselves Who He is to Whom we pray? There is logic in the
couplet:
Thou art coming to a King;
Large petitions with thee bring.
Do you think that any one of us spends enough time in pondering over, yes, and marveling
over, God's exceeding great glory? And do you suppose that any one of us has grasped the full
meaning of the word "grace"? Are not our prayers so often ineffective and powerless -- and
sometimes even prayerless -- because we rush unthinkingly and unpreparedly into God's presence,
without realizing the majesty and glory of the God Whom we are approaching, and without
reflecting upon the exceeding great riches of His glory in Christ Jesus, which we hope to draw
upon? We must "think magnificently of God."
May we then suggest that before we lay our petitions before God we first dwell in
meditation upon His glory and then upon His grace -- for He offers us both. We must lift up the
soul to God. Let us place ourselves, as it were, in the presence of God and direct our prayer to the
King of kings, and Lord of lords, Who only hath immortality, dwelling in light unapproachable . . .
to Whom be honor and power eternal (I Tim. vi. 16). Let us then give Him adoration and praise
because of His exceeding great glory. Consecration is not enough. There must be adoration.
"Holy, holy, holy, is the Lord of Hosts," cry the seraphim; "the whole earth is full of his
glory" (Isa. vi. 3). "Glory to God in the highest," cries the "whole multitude of the heavenly host"
(Luke ii. 14). Yet some of us try to commune with God without stopping to "put off our shoes from
off our feet" (Exod. iii. 5).
Lips cry "God be merciful"
That ne'er cry "God be praised."
O come let us adore Him!
And we may approach His glory with boldness. Did not our Lord pray that His disciples
might behold His glory? (John xvii. 24). Why? And why is "the whole earth full of His glory"? The
telescope reveals His infinite glory. The microscope reveals His uttermost glory. Even the unaided
eye sees surpassing glory in landscape, sunshine, sea and sky. What does it all mean? These things
are but a partial revelation of God's glory. It was not a desire for self-display that led our Lord to
pray, "Father, glorify Thy Son" . . . "O Father, glorify Thou Me" (John xvii. 1, 3). Our dear Lord
wants us to realize His infinite trustworthiness and unlimited power, so that we can approach Him
in simple faith and trust.
In heralding the coming of Christ the prophet declared that "glory of the Lord shall be
revealed, and all flesh shall see it together" (Isa. xl. 5). Now we must get a glimpse of that glory
before we can pray aright. So our Lord said, "When ye pray, say Our Father, Who art in heaven
[the realm of glory], hallowed be Thy name." There is nothing like a glimpse of glory to banish fear and doubt. Before we offer up our petitions may it not help us to offer up our adoration in the
words of praise used by some of the saints of old? Some devout souls may not need such help. We
are told that Francis of Assisi would frequently spend an hour or two in prayer on the top of Mount
Averno, whilst the only word which escaped his lips would be "God" repeated at intervals. He
began with adoration -- and often stopped there!
But most of us need some help to realize the glory of the invisible God before we can
adequately praise and adore Him. Old William Law said, "When you begin to pray, use such
expressions of the attributes of God as will make you sensible of His greatness and power."
This point is of such tremendous importance that we venture to remind our readers of
helpful words. Some of us begin every day with a glance heavenwards whilst saying, "Glory be to
the Father, and to the Son, and to the Holy Ghost." The prayer, "O Lord God most holy, O Lord
most mighty, O holy and merciful Savior!" is often enough to bring a solemn awe and a spirit of
holy adoration upon the soul. The Gloria in Excelsis of the Communion Service is most uplifting:
"Glory be to God on high and in earth peace. . . . We praise Thee; we bless Thee; we worship
Thee; we glorify Thee; we give thanks to Thee for Thy great glory, O Lord God, heavenly King,
God the Father Almighty." Which of us can from the heart utter praise like that and remain
unmoved, unconscious of the very presence and wondrous majesty of the Lord God Almighty? A
verse of a hymn may serve the same purpose.
My God, how wonderful Thou art!
Thy majesty how bright.
How beautiful Thy mercy-seat
In depths of burning light!
How wonderful, how beautiful
The sight of Thee must be;
Thine endless wisdom, boundless power
And awful purity.
This carries us into the very heavenlies, as also do the words:
Holy, holy, holy, Lord God Almighty,
All Thy works shall praise Thy name
In earth, and sky, and sea.
We need to cry out, and to cry often, "My soul doth magnify the Lord, and my spirit hath
rejoiced in God my Savior" (Luke i. 46, 47). Can we catch the spirit of the Psalmist and sing,
"Bless the Lord, O my soul, and all that is within me, bless His holy name"? (Psa. ciii. 1.) "Bless
the Lord, O my soul. O Lord my God, Thou art very great; Thou are clothed with honor and
majesty" (Psa. civ. 1). When shall we learn that "in His temple everything saith Glory!" (Psa. xxix.
9, R.V.) Let us, too, cry, Glory!
Such worship of God, such adoration and praise and thanksgiving, not only put us into the
spirit of prayer, but in some mysterious way they help God to work on our behalf. Do you
remember those wonderful words, "Whoso, offereth the sacrifice of thanksgiving, glorifyeth Me and prepareth a way that I may show him the salvation of God"?, (Psa. l. 23, R.V., marg.) Praise
and thanksgiving not only open the gates of heaven for me to approach God, but also "prepare a
way" for God to bless me. St. Paul cries, "Rejoice evermore!" before he says, "Pray without
ceasing." So then our praise, as well as our prayers, is to be without ceasing.
At the raising of Lazarus our Lord's prayer had as its first utterance a note of thanksgiving.
"Father, I thank Thee that Thou heardest Me" (John xi. 41). He said it for those around to hear.
Yes, and for us to hear.
You may perhaps be wondering why it is that we should specially give thanks to God for
His great glory when we kneel in prayer; and why we should spend any time in thinking of and
gazing upon that glory. But is He not the King of Glory? All He is and all He does is glory. His
holiness is "glorious" (Exod. xv. 11). His name is glorious (Deut. xxviii. 58). His work is
"glorious" (Psa. cxi. 3). His power is glorious (Col. i. 11). His voice is glorious (Isa. xxx. 30).
All things bright and beautiful
All creatures great and small.
All things wise and wonderful,
The Lord God made them all.
for His glory.
"For of him and through him and unto him are all things; to whom be glory for ever" (Rom.
xi. 36). And this is the God who bids us come to Him in prayer. This God is our God, and He has
"gifts for men" (Psa. lxviii. 18). God says that everyone that is called by His name has been
created for His glory (Isa. xliii. 7). His Church is to be a "glorious" Church -- holy and without
blemish (Eph. v. 27). Have you ever fully realized that the Lord Jesus desires to share with us the
glory we see in Him? This is His great gift to you and me, His redeemed ones. Believe me, the
more we have of God's glory, the less shall we seek His gifts. Not only in that day "when he shall
come to be glorified in his saints" (II Thess. i. 10) is there glory for us, but here and now -- today.
He wishes us to be partakers of His glory. Did not our Lord Himself say so? "The glory which
thou has given me, I have given unto them," He declares (John xvii. 22). What is God's command?
"Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee." Nay, more than
this: "His glory shall be seen upon thee," says the inspired prophet (Isa. Ix. 1, 2).
God would have people say of us as St. Peter said of the disciples of old: "The Spirit of
Glory and the Spirit of God resteth upon you" (I Peter iv. 14). Would not that be an answer to most
of our prayers? Could we ask for anything better? How can we get this glory? How are we to
reflect it? Only as the result of prayer. It is when we pray, that the Holy Spirit takes of the things of
Christ and reveals them unto us (John xvi. 15).
It was when Moses prayed, "Show me, I pray thee, thy glory," that he not only saw
somewhat of it, but shared something of that glory, and his own face shone with the light of it
(Exod. xxxiii. 18, xxxiv. 29). And when we, too, gaze upon the "glory of God in the face of Jesus
Christ" (II Cor. iv. 6), we shall see not only a glimpse of that glory, but we shall gain something of
it ourselves.
Now, that is prayer, and the highest result of prayer. Nor is there any other way of securing
that glory, that God may be glorified in us (Isa. Ix. 21).
Let us often meditate upon Christ's glory -- gaze upon it and so reflect it and receive it.
This is what happened to our Lord's first disciples. They said in awed tones, "We beheld his
glory!" Yes, but what followed? A few plain, unlettered, obscure fishermen companied with Christ
a little while, seeing His glory; and lo! they themselves caught something of that glory. And then
others marveled and "took knowledge of them that they had been with Jesus" (Acts iv. 13). And
when we can declare, with St. John, "Yea, and our fellowship is with the Father and with His Son
Jesus Christ" (I John i. 3), people will say the same of us: "They have been with Jesus!"
As we lift up our soul in prayer to the living God, we gain the beauty of holiness as surely
as a flower becomes beautiful by living in the sunlight. Was not our Lord Himself transfigured
when He prayed? And the "very fashion" of our countenance will change, and we shall have our
Mount of Transfiguration when prayer has its rightful place in our lives. And men will see in our
faces "the outward and visible sign of an inward and spiritual grace." Our value to God and to man
is in exact proportion to the extent in which we reveal the glory of God to others.
We have dwelt so much upon the glory of Him to Whom we pray, that we must not now
speak of His grace.
What is prayer? It is a sign of spiritual life. I should as soon expect life in a dead man as
spiritual life in a prayerless soul! Our spirituality and our fruitfulness are always in proportion to
the reality of our prayers. If, then, we have at all wandered away from home in the matter of
prayer, let us today resolve, "I will arise and go unto my Father, and say unto Him, Father --."
At this point I laid down my pen, and on the page of the first paper I picked up were these
words: "The secret of failure is that we see men rather than God. Romanism trembled when Martin
Luther saw God. The 'great awakening' sprang into being when Jonathan Edwards saw God. The
world became the parish of one man when John Wesley saw God. Multitudes were saved when
Whitefield saw God. Thousands of orphans were fed when George Muller saw God. And He is
'the same yesterday, today, and forever.' "
Is it not time that we got a new vision of God -- of God in all His glory? Who can say what
will happen when the Church sees God? But let us not wait for others. Let us, each one for himself,
with unveiled face and unsullied heart, get this vision of the glory of the Lord.
"Blessed are the pure in heart, for they shall see God" (Matt. v. 8). No missioner whom it
has been my joy to meet ever impressed me quite as much as Dr. Wilbur Chapman. He wrote to a
friend: "I have learned some great lessons concerning prayer. At one of our missions in England
the audiences were exceedingly small. But I received a note saying that an American missionary . .
. was going to pray God's blessing down upon our work. He was known as 'Praying Hyde.' Almost
instantly the tide turned. The hall became packed, and at my first invitation fifty men accepted
Christ as their Savior. As we were leaving I said, 'Mr. Hyde, I want you to pray for me.' He came
to my room, turned the key in the door, and dropped on his knees, and waited five minutes without
a single syllable coming from his lips. I could hear my own heart thumping and his beating. I felt the hot tears running down my face. I knew I was with God. Then, with upturned face, down which
the tears were streaming, he said 'O God!' Then for five minutes at least he was still again; and
then, when he knew that he was talking with God . . . there came up from the depth of his heart such
petitions for men as I had never heard before. I rose from my knees to know what real prayer was.
We believe that prayer is mighty, and we believe it as we never did before."
Dr. Chapman used to say, "It was a season of prayer with John Hyde that made me realize
what real prayer was. I owe to him more than I owe to any man for showing me what a prayer-life
is, and what a real consecrated life is. . . . Jesus Christ became a new Ideal to me, and I had a
glimpse of His prayer-life; and I had a longing which has remained to this day to be a real praying
man." And God the Holy Spirit can so teach us.
Oh, ye who sigh and languish
And mourn your lack of power,
Hear ye this gentle whisper:
"Could ye not watch one hour?"
For fruitfulness and blessing
There is no royal road;
The power for holy service
Is intercourse with God.
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