The first four parts of this series have discussed four different methods that our Father has employed in working in our lives — the ministries of (1) the word, (2) the calling and election, (3) angels, and (4) spirit. Each has a separate function, designed for a different purpose and together providing the complete range of Divine attention showered upon us, as believers. From here, we turn to consider just two initiatives we can take in drawing nigh to our Father, which are able to provoke a further response from Him. In this article, we consider prayer.
There is little need to expound the basic necessity for prayer. We know God asks for it and we are prepared — indeed, desire — to give it. There is, however, an interesting question. If God knows our very thoughts before we form them or utter them, why pray at all? Technically, God doesn’t need our prayers, even unsaid. He knows the very INTENTS of our hearts.
Well, firstly, it’s good for us and helps us to develop a healthy attitude to God. Secondly, it pleases the Father. God wants us to put our thoughts into words. It pleases Him that we should want to talk with Him. God knew that faithful Daniel was struggling to understand the prophetic word, but ” . . . I am come for THY WORD’S SAKE” (Daniel 10:12 R.V.). Because, among other things, Daniel prayed with words, God sent the answer. But, again, if the words simply cannot be formed, then “the Spirit itself maketh intercession for us with groanings that cannot be uttered” (Romans 8:26).I John 5:14, “.. . if we ask anything according to His will, He heareth us”. Is it, necessary to know the will of God before we pray? Being unsure of God’s will is no reason not to pray. David prayed for the life of his and Bathsheba’s first baby. “Who can tell whether God will be gracious to me, that the child may live?” The child died and David was found praying for something that seemed totally right to him the life of an innocent baby when the guilt was his. It was not God’s will; but there is no disgrace or censure for David in that. He got his answer, and to the astonishment of all, picked himself up off the floor and got on with the job of rulership.
When our prayers for the sick are not successful, it is an example well worth keeping in mind. Can you pick yourself up off the floor too, and get on with the business of living? On the rare occasions when it is necessary, one of the greatest tests of faith is acknowledging that “God doeth all things well”.
We could make a simple division of prayer into four groups:— normal ecclesial prayer, special ecclesial prayer meetings, smaller prayer groups, individual prayer. The first and last need no introduction — the others are not so usual. Ecclesial prayer meetings are appropriate for special occasions of dedication, of need, of praise, or of thankfulness as an ecclesia. Acts 12:5 provides an example when the first century ecclesia engaged themselves in a long prayer meeting. “Peter therefore was kept in prison; but prayer was made without ceasing of the church unto God for him.” His release came while he and most of the city evidently slept, but ” . . . he came to the house of Mary, the mother of John, whose surname was Mark; WHERE MANY WERE GATHERED TOGETHER PRAYING”. (v.12).
Have you or your ecclesia tried praying for an hour, let alone well into the night? It is a mentally, spiritually and physically exhausting experience until ways are found to program for such a long period. Like all worthwhile exercises, it takes a certain amount of know-how, skill and practice. We are not really a praying people until we have acquired some experience of this sort.
Prayer Groups
This is another area in which our experience is rather limited. There can be all kinds of prayer groups. They may be formed by large numbers of brethren and sisters or small, even just a family. Some common interest or purpose will bring them together. If it be for the general welfare of ecclesias and/or brethren, the numbers might be quite large. If the problem be a rather personal or embarrassing one or at the bedside of the sick, then the numbers are best kept small.
It is absolutely essential, when personal problems are the subject of group prayer, that there strictly be no discussion whatever of the details, outside the group. If confidence in absolute discretion can be engendered, then the group provides a wonderful opportunity for the prayerful unburdening of the troubled minds and spirits of brethren and sisters. It has been the writer’s experience to bring a problem a thousand miles to a prayer group and have the distant brother and sister subsequently greatly helped by the whole experience. It is by no means uncommon for brethren, who felt unable to attend a prayer group meeting, to ask for their particular problem to be prayed for by the group.
Once again, it is the first century ecclesia that provides a wonderful example of a prayer group. In Jerusalem, the A.B.’s found the day-to-day detailed running of the ecclesia too great a task, so they delegated seven “to serve tables”. “But we will give ourselves continually to prayer, and to the ministry of the word.” (v.4). Note the order: prayer first, and separated as of special importance from ministry of the word, whatever that may have been.
Who could doubt the great benefits that would flow if our A.B.’s spent as much time in prayer as in other tasks? And then we could be called a prayerful people. There is the Scriptural precedent for the A.B.’s to set an example in prayer group practice. How many times do we spend many hours in weary discussion, thrashing out, in a business meeting, a problem to its bitter end? Could we not, each in turn, spend an equivalent amount of talking time in prayer and pour out our fears, our problems, our hopes, or desires, to our Father in the ‘company of our fellow brethren?Hezekiah did something like that. He took Rabshakeh’s letter into the house of the Lord and talked to God about it. (2 Kings 19). That night, the Lord smote 185,000 Assyrians.
How difficult is it for us to shake off our suspicion, our sophisticated veneer, our embarrassment, our fear — and do things the Bible way? For, in spite of our acceptance of the general principle of prayer, we are not very proficient in ecclesial life at least and we need a lot more investigation and acceptation of the practical applications of the prayer principle.
Should any emotional feeling or any outward emotional expression accompany our worship? This is a consideration in group prayer. If our religious exercises are mere intellectual experiences only, we are poor believers. On the other hand, emotion must not over-rule good common sense and sound doctrine. We need to have an emotional response (even if it outwardly shows sometimes) well-balanced by intellectual appreciation of sound principles of prayer and contact with our Heavenly Father. An excess of either one will drown the other to the detriment of the end result. We neither want to omit a way of drawing nigh to our Father in a way He desires for fear of the unknown, nor affront Him with an unseemly display of uncontrolled emotion. In the end, it comes down to a matter of skill and practice. We lack both experience and material to guide us.
Should sisters be allowed to pray in prayer groups and should they wear hats? These are matters for each group to decide for themselves. We considered the question this way. We know of Christadelphian sisters who cover their heads for every thanks at the table and for prayer at retiring. None of us personally thought that was necessary, but the principle behind hat-wearing should always be borne in mind and constantly practised, i.e. man’s glory should always be covered before the Lord and a sister’s place is behind her man. On appropriate occasions. She outwardly displays this inner way of life. Those appropriate occasions, for our satisfaction, are in the ecclesial meeting places. Therefore, for us, sisters wear hats and do not pray at ecclesial prayer meetings. They do pray and are not required to wear hats at prayer meetings in private homes. However, your group is at liberty to decide otherwise.
Conclusion
James gives a piece of advice that admirably suits group prayer. “Confess your faults one to another and pray for one another that ye may be healed” (5:16). A small discreet prayer group is a fine cleansing, spiritual experience. Do we ignore James? What better way in which to apply his advice? He goes on, “The effectual fervent prayer of a righteous man availeth much”. How much more the combined prayers of a band of faithful? This is no exercising of a ‘gift’, nothing extraordinary. God responds to prayer and it helps to pray together. Because someone cares, God is moved to heal, to forgive sins, to help, to strengthen, to move mountains.
James gives us detailed instructions for praying over the sick. “Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick .. .” (5:14). By some tortuous assumptions, this passage has been made to mean something else and not applicable to our day. By removing the effectiveness of several other parts of Scripture for today, a number of other teachings may also be discounted. As we earlier pointed out, this process may be employed by every individual until his personal likes and dislikes in Scripture have been satisfied. Where does it stop? There is only one allowable guide — Scripture itself.
When it is clear FROM SCRIPTURE ITSELF in no uncertain terms, that a principle no longer applies, then we may allow a change. Many provisions of the Law of Moses are examples. We certainly cannot allow large parts of the N.T. to be discounted for today without Bible authority; and the applicability of James cannot be set aside. Therefore, his advice is sound, and along with other facets of this subject, needs more serious reflection by us all.
Perhaps you will find our next subject (God willing) even more thought-provoking!
Is Pentecost Happening Today? (Part 7) – Tongues Shall Cease