GOD does not answer selfish prayers centered on an individual in the midst of a multitude of saints in the same predicament or on a group or church, praying for the salvation and good stead of a Christian group or church among many such Christian groups and church universal in the tores of oppression or persecution. The saints are to be mutually supported by prayer and fellowship. It is impossible for one to be “in Christ” without sharing the common sufferings or predicaments of the saints and holding them up in prayer (see 1 Peter 5:9).
Another element of power of prayer is encapsulated in Rom. 8:26 “likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings which cannot be utteredIn
this passage the Greek word “huperentugcheno” meaning ‘to entreat’ is with emphasis on the idea of on behalf of someone. This compound Greek word occurs only in this passage in the NT, but the shorter and simpler form – “entugchano” occurs five times in the NT. (Acts 25:24; Rom. 8:27, 34; 11:2; Heb. 7:25) and means to “happen upon”, “fall in with”, hence “to entreat”. It is the work of the Holy Spirit to move us to pray, to teach us what to say and even to speak through us (see Matt. 10:19, 20; Rom. 8:15; Gal. 4:6).
There are many ways in which the Holy Spirit may help us. He may give us a deeper sense of our spiritual needs, clearer views of the fullness and freeness of the divine grace, and kindle the favour of our application. We reach a deeper meaning in the words: “But the spirit himself maketh intercession for us”. The Holy Spirit thus joins us in our prayers, pours his supplications into our own. Here is the source of the glowing favour and the effectual power of prayer.
Another element of the power of prayer lies in the intercession of Christ. In His high-priestly office He presents our prayers with the incense of His own blood and the intercession of His own prayers. In Rev. 8:3,4 the Bible states: “And another angel came and stood at the altar, having a golden censor; and there was given unto Him much incense, that He should offer it with the prayers of all saints upon the golden altar which was before Him. And the smoke of the incense, which came with the prayers of the saints ascended up before God out of the angel’s hand” This scene simply portrays, symbolically, Christ ministering for His people (see Rom. 8:34; 1 John 2:1) Christ as intercessor, mingles His merits with the prayers of the saints, which are. hereby made acceptable with God.
In Rom. 8:34, Apostle Paul say: ” It is Christ who maketh
intercession for us” The Greek word “entugchano” used in verse 27 of the Holy Spirit pleadings, is here again applied to denote Christ as our intercessor and advocate with the Father. This is clearly stated in Heb. 7:25; 9:24; 1 John 2:1 This, however, must not be taken to mean that God needs to be persuaded to do good things for His people, even though He enjoinSthem to ask inorder to receive; for it was He who loved the world that He gave His only begotten Son to die for the salvation of man. The nature of this divine intercession, may be illustrated by Christ’s intercessory prayers for His disciples in John 17:11,12, 24.
In this passage, Apostle Paul has added reason upon reason for the assurance that nothing else can separate the Christian from the love of Christ. It is not a dead but a living ChrisCupon whom he depends. It is not only a living Christ, but a Christ enthroned in power. It is not only a Christ in power, but a Christ of saving love, who ever lives to make intercession for His struggling people (Heb. 7:25).
The proper rule of prayer is the whole Word of God. Not only are its instances of inspired devotion examples for us, its promises are our ‘warrant’; its precepts are the measure of our petitions, and its threatening, the stimulants. There is no part of the Scripture which does not minister to the guidance of the Christian’s prayers. But emphatically, the Word of God is the rule of our prayers also in this sense — that all which it does not authorize is excluded. Prayer being a homage to God, it is for Him to decide what worship He will accept; all else is not homage, but presumption. Again, both man’s blindness and corruption, and God’s infinitude forbid that we should undertake to devise acts of worship of our own motion. They will be too apt to partake of some of our depravity, or else to lead in some way, unforeseen to us to developments of depravity. And God’s nature is too inscrutable to our feeble minds, for us to undertake to infer from it, except as we are guided by the light of the Word. Hence serious believers eschew “will worship” as a breach of the Decalogue.
When we examine the inspired rule of prayer, we find that, to be acceptable: it must be sincere and hearty; it must be addressed to God with faith in Christ; it must be for objects agreeable to the will of God; it must be prompted by the Holy Spirit; it must be accompanied with genuine repentance and gratitude.( see Ps. 62:8; Jer. 29:13; John 14:6; 1 John 5:14,15; Rom. 8.26; Phil.4:6,17; 1 John 3:22; Ps. 66:18, Heb. 11:16 etc).
Generally, in the language of 1 John 5:14 “And this is the confidence that we have in Him, that, if we ask any thing according to His will, He heareth us”. All our prayers shall be answered specifically in God’s time and way, but with literal and absolute accuracy, if they are believing and pious prayers, and for things according to God’s will.
There are only two ways to find out what things are such; one is by special revelation, as in the case of faith of miracles, and petitions for them; the other is by the Bible: It is said that if the Christian or believer prays with right motives, and with an assured faith or belief, that he shall obtain what he prayed for, he will obtain same, no matter what he asks (unless it be something unlawful). Yes, but what ‘warrant’ has he that he will obtain it?. Faith without an intelligible ‘warrant’ is sheer presumption. Suppose for an instance, the object of a petition is the recovery of a sick friend; where does the supplicant read God’s pledge of a specific answer to such a prayer? Certainly not in Scripture.
And unless, he has a direct spiritual communication (special anointing), he has no specific warrant at all; and if he works himself into a notion that he is assured of the answer, it is but a baseless fantasy, rather insulting than honourable to God. However, God may out of His abounding goodness or benevolence, and often out of mercy, answer prayers thus blemished.
God, both by promise and example holds out clearly, two classes of objects for which Christians should pray. One is of the class of (the example given earlier in this discourse) objects naturally desirable, and in themselves innocent, which yet are not essential to redemption such as recovery from sickness of friends (others), good name, daily bred, deliverance from persecution, and the like situations. Such desires, the believer, may decree into existence with the expressed Word of God, in absolute faith in Christ Jesus and His Words in similar circumstances in the Bible. It is even commanded; and we have ground in the benevolence, love and power of God, and tender sympathy of the Mediator, to hope for the specific answer. The decree must be made reverently to God that it might conform with His divine will; and in the name of Jesus Christ to give power to His Words in the decree, to effect what has been commanded in His name. The enlightened believer may make such petitions warmly; in sustained faith and hope that the Holy Spirit could reframe it and present it to God in a manner consistent with the will of God in such a situation and circumstance. He does not know whether they conform with God’s perfect will or not, just because that will is still secret. However, such prayers offered with this general trust in God’s power, benevolence, and better wisdom in pious motives are accepted, even though they may not be answered. This is typified even of Christ Himself in Matt. 26:39-50. Christ fervently, piously and faithfully prayed to His Father in the Garden of Gethsemane thus “if it be possible, let this cup pass from me…” (v39) Note that he said “O Father, if it be possible …” i.e if it conforms with God’s secret will, and ended “…not as I will but as thou wilt” And verse 50 “… Then came they and laid hands on Jesus, and took Him away” Christ’s prayer (the son of God) was accepted but was not answered because it did not conform with the will of God.
Another example is that of Apostle Paul in II Cor. 12:8,9. The Apostle prayed “the Lord thrice, that it might depart from me”. That thing was an affliction of ill-health. The Lord “said unto me, my grace is sufficient for thee…” it did not abet because the petition did not conform with God’s will.
In the case of Saviour Jesus see Apostle Paul’s philosophical rendition of it in Heb. 5:5 to 10. In this passage the fact is that God, the Father could save the Son from harrowing death on the cross. That He did not, made the trial much greater. The humanity of Christ – the Son of God shrank from the horror of separation from the Father. While He was willing to go through the deep waters alone, He prayed earnestly to be exempted from drinking the cup, if there was another way. But according to the secret perfect Divine will of the Father, there was no other way, so He drank it.
Note that in verse 42 of Matt. 26, Christ prayed “O my Father, if this cup may not pass away from me, except I drink it, thy will be done”. That was the third and last prayer that might on the situation at Gethsemane. Had Christ in His prayer peremptorily demanded that He be saved from death, then it must be admitted that His prayer was denied. But Christ did not demand this. When He added the words of submission “Thy will he done”. He cleared the way for the Father to do as He thought best, and pledged Himself to a accept His decision. In this way Christ was heard and His prayer accepted but not fully granted. In this way every prayer is heard that ascends to God in submission to His will, though they may not be answered.
Let no Christian think that his prayer is not heard. Every earnest prayer is heard, even though^what is requested may not be granted as requested. No is as definite an answer as Yes; but wait. Submission to the will of God is the great secret of effective prayer.
God may not directly give everything sought, though innocent in itself. He makes all things work together for the good of the petitioner.
The other class of objects of prayer is the benefits accompanying redemption; all the gifts make up, in the elect, growth in grace, perseverance, pardon, sanctification, complete redemption. For these we pray with full assurance of a specific answer, because He has told us that it is His purpose specifically to bestow them in answer to all true prayers that conform to His will, (see Ps. 74:11; Luke 11:13; I Thess. 4:3; Luke 12:32; John 15:8).
(To be continued)
