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The Earth, the Battle-Field in Prayer

Prayer a War Measure.

This world is God's prodigal son. The heart of God's bleeds over His prodigal. It has been gone so long, and the home circle is broken. He has spent all the wealth of His thought on a plan for winning the prodigal back home. Angels and men have marvelled over that plan, its sweep, its detail, its strength and wisdom, its tenderness. He needs man for His plan. He will use man. That is true. He will honour man in service. That is true. But these only touch the edge of the truth. The pathway from God to a human heart is through a human heart. When He came to the great strategic move in His plan, He Himself came down as a man and made that move. He needs man for His plan.

The greatest agency put into man's hands is prayer. To understand that at all fully one needs to define prayer. And to define prayer adequately one must use the language of war. Peace language is not equal to the situation. The earth is in a state of war. It is being hotly besieged and so one must use war talk to grasp the facts with which prayer is concerned. Prayer from God's side is communication between Himself and His allies in the enemy's country. Prayer is not persuading God. It does not influence God's purpose. It is not winning Him over to our side; never that. He is far more eager for what we are rightly eager for than we ever are. What there is of wrong and sin and suffering that pains you, pains Him far more. He knows more about it. He is more keenly sensitive to it than the most sensitive one of us. Whatever of heart yearning there may be that moves you to prayer is from Him. God takes the initiative in all prayer. It starts with Him. True prayer moves in a circle. It begins in the heart of God, sweeps down into a human heart upon the earth, so intersecting the circle of the earth, which is the battle-field of prayer, and then it goes back again to its starting point, having accomplished its purpose on the downward swing.

Three Forms of Prayer.

Prayer is the word commonly used for all intercourse with God. But it should be kept in mind that that word covers and includes three forms of intercourse. All prayer grows up through, and ever continues in three stages.

The first form of prayer is communion. That is simply being on good terms with God. It involves the blood of the cross as the basis of our getting and being on good terms. It involves my coming to God through Jesus. Communion is fellowship with God. Not request for some particular thing; not asking, but simply enjoying Himself, loving Him, thinking about Him, how beautiful, and intelligent, and strong and loving and lovable He is; talking to Him without words. That is the truest worship, thinking how worthy He is of all the best we can possibly bring to Him, and infinitely more. It has to do wholly with God and a man being on good terms with each other. Of necessity it includes confession on my part and forgiveness upon God's part, for only so can we come into the relation of fellowship. Adoration, worship belong to this first phase of prayer. Communion is the basis of all prayer. It is the essential breath of the true Christian life. It concerns just two, God and myself, yourself. Its influence is directly subjective. It affects me.

The second form of prayer is petition. And I am using that word now in the narrower meaning of asking something for one's self. Petition is definite request of God for something I need. A man's whole life is utterly dependent upon the giving hand of God. Everything we need comes from Him. Our friendships, ability to make money, health, strength in temptation, and in sorrow, guidance in difficult circumstances, and in all of life's movements; help of all sorts, financial, bodily, mental, spiritual—all come from God, and necessitate a constant touch with Him. There needs to be a constant stream of petition going up, many times wordless prayer. And there will be a constant return stream of answer and supply coming down. The door between God and one's own self must be kept ever open. The knob to be turned is on our side. He opened His side long ago, and propped it open, and threw the knob away. The whole life hinges upon this continual intercourse with our wondrous God. This is the second stage or form of prayer. It concerns just two: God and the man dealing with God. It is subjective in its influence: its reach is within.

The third form of prayer is intercession. True prayer never stops with petition for one's self. It reaches out for others. The very word intercession implies a reaching out for some one else. It is standing as a go-between, a mutual friend, between God and some one who is either out of touch with Him, or is needing special help. Intercession is the climax of prayer. It is the outward drive of prayer. It is the effective end of prayer outward. Communion and petition are upward and downward. Intercession rests upon these two as its foundation. Communion and petition store the life with the power of God; intercession lets it out on behalf of others. The first two are necessarily for self; this third is for others. They ally a man fully with God: it makes use of that alliance for others. Intercession is the full-bloomed plant whose roots and strength lie back and down in the other two forms. It is the form of prayer that helps God in His great love-plan for winning a planet back to its true sphere. It will help through these talks to keep this simple analysis of prayer in mind. For much that will be said will deal chiefly with this third form, intercession, the outward movement of prayer.

The Climax of Prayer.

To God man is first an objective point, and then, without ceasing to be that, he further becomes a distributing centre. God ever thinks of a man doubly: first for his own self, and then for his possible use in reaching others. Communion and petition fix and continue one's relation to God, and so prepare for the great outreaching form of prayer—intercession. Prayer must begin in the first two but reaches its climax in the third. Communion and petition are of necessity self-wide. Intercession is world-wide in its reach. And all true rounded prayer will ever have all three elements in it. There must be the touch with God. One's constant needs make constant petition. But the heart of the true follower has caught the warm contagion of the heart of God and reaches out hungrily for the world. Intercession is the climax of prayer.

Much is said of the subjective and objective value of prayer; its influence upon one's self, and its possible influence upon persons and events quite outside of one's self. Of necessity the first two sorts of prayer here named are subjective; they have to do wholly with one's self. Of equal necessity intercessory prayer is objective; it has to do wholly with others. There is even here a reflex influence; in the first two directly subjective; here incidentally reflex. Contact with God while dealing with Him for another of necessity influences me. But that is the mere fringe of the garment. The main driving purpose is outward.

Just now in certain circles it seems quite the thing to lay great stress upon the subjective value of prayer and to whittle down small, or, deny entirely its value in influencing others. Some who have the popular ear are quite free with tongue and pen in this direction. From both without and within distinctly Christian circles their voices come. One wonders if these friends lay the greater emphasis on the subjective value of prayer so as to get a good deep breath for their hard drive at the other. Yet the greater probability is that they honestly believe as they say, but have failed to grasp the full perspective of the picture. In listening to such statements one remembers with vivid distinctness that the scriptural standpoint always is this: that things quite outside of one's self, that in the natural order of prevailing circumstances would not occur, are made to occur through prayer. Jesus constantly so assumed. The first-flush, commonsense view of successful prayer is that some actual result is secured through its agency.

It is an utter begging of the question to advance such a theory as a sufficient explanation of prayer. For prayer in its simplest conception supposes something changed that is not otherwise reachable. Both from the scriptural, and from a rugged philosophical standpoint the objective is the real driving point of all full prayer. The subjective is in order to the objective, as the final outward climactic reach of God's great love-plan for a world.

Six Facts Underlying Prayer.

It will help greatly to step back and up a bit for a fresh look at certain facts that underlie prayer. Everything depends on a right point of view. There may be many view-points, from which to study any subject; but of necessity any one view-point must take in all the essential facts concerned. If not, the impression formed will be wrong, and a man will be misled in his actions. In these talks I make no attempt to prove the Bible's statements, nor to suggest a common law for their interpretation. That would be a matter for quite a separate series of talks. It clears the ground to assume certain things. I am assuming the accuracy of these scriptural statements. And I am glad to say I have no difficulty in doing so.

Now there are certain facts constantly stated and assumed in this old Book. They are clearly stated in its history, they are woven into its songs, and they underlie all these prophetic writings, from Genesis clear to the end of John's Patmos visions. Possibly they have been so familiar and taken for granted so long as to have grown unfamiliar. The very old may need stating as though very new. Here is a chain of six facts:

First:—The earth is the Lord's and the fullness thereof.33   Psalm 24:1. His by creation and by sovereign rule. The Lord sat as King at the flood.44   Psalm 29:10.

Second:—God gave the dominion of the earth to man. The kingship of its life, the control and mastery of its forces.55   Genesis 1:26, 28. Psalms 8:6. See quotations of this, referring to the Man who will restore original conditions, in 1 Cor. 15:27. Ephesians 1:32, Hebrews 2:8. Psalms 115:16.

Third:—Man, who held the dominion of the earth in trust from God, transferred his dominion to somebody else, by an act which was a double act. He was deceived into doing that act. It was an act of disobedience and of obedience. Disobedience to God, and obedience to another one, a prince who was seeking to get the dominion of the earth into his own hands. That act of the first man did this. The disobedience broke with God, and transferred the allegiance from God. The obedience to the other one transferred the allegiance, and through that, the dominion to this other one.

The fourth fact is this:—The dominion or kingship of this earth so far as given to man, is now not God's, for He gave it to man. And it is not man's, for he has transferred it to another. It is in the control of that magnificent prince whose changed character supplies his name—Satan, the hater, the enemy. Jesus repeatedly speaks of "the prince"—that is the ruling one—"of this world."66   John 12:31; 14:30; 16:11. John speaks in his vision-book of a time coming when "the kingdom (not kingdoms, as in the old version) of the world is become the kingdom of our Lord, and of His Christ."77   Revelation 11:15. By clear inference previous to that time it is somebody's else kingdom than His. The kingship or rulership of the earth which was given to man is now Satan's.

The fifth fact:—God was eager to swing the world back to its original sway: for His own sake, for man's sake, for the earth's sake. You see, we do not know God's world as it came from His hand. It is a rarely beautiful world even yet—the stars above, the plant life, the waters, the exquisite colouring and blending, the combinations of all these—an exquisitely beautiful world even yet. But it is not the world it was, nor that some coming day it will be. It has been sadly scarred and changed under its present ruler. Probably Eve would not recognize in the present world her early home-earth as it came fresh from the hand of its Maker.

God was eager to swing the old world back to its original control. But to do so He must get a man, one of the original trustee class through whom He might swing it back to its first allegiance. It was given to man. It was swung away by man. It must be swung back by man. And so a Man came, and while Jesus was perfectly and utterly human, we spell that word Man with a capital M because He was a man quite distinct from all men. Because He was more truly human than all other men He is quite apart from other men. This Man was to head a movement for swinging the world back to its first allegiance.

The sixth fact is this:—These two, God's Man, and the pretender-prince, had a combat: the most terrific combat ever waged or witnessed. From the cruel, malicious cradle attack until Calvary's morning and two days longer it ran. Through those thirty-three years it continued with a terrificness and intensity unknown before or since. The master-prince of subtlety and force did his best and his worst, through those Nazareth years, then into the wilderness,—and Gethsemane—and Calvary. And that day at three o'clock and for a bit longer the evil one thought he had won. And there was great glee up in the headquarters of the prince of this world. They thought the victory was theirs when God's Man lay in the grave under the bars of death, within the immediate control of the lord of death. But the third morning came and the bars of death were snapped like cotton thread. Jesus rose a Victor. For it was not possible that such as He could be held by death's lord. And then Satan knew that he was defeated. Jesus, God's Man, the King's rightful prince, had gotten the victory.

But, please mark very carefully four sub-facts on Satan's side. First, he refuses to acknowledge his defeat. Second, he refuses to surrender his dominion until he must. He yields only what he must and when he must. Third, he is supported in his ambitions by man. He has man's consent to his control. The majority of men on the earth to-day, and in every day, have assented to his control. He has control only through man's consent. (Satan cannot get into a man's heart without his consent, and God will not.) And, fourth, he hopes yet to make his possession of the earth permanent.

The Victor's Great Plan.

Now, hold your breath and note, on the side of the Victor-prince, this unparalleled and unimitated action: He has left the conflict open, and the defeated chief on the field that He may win not simply against the chief, but through that victory may win the whole prodigal race back to His Father's home circle again. But the great pitched battle is yet to come. I would better say a pitched battle, for the greatest one is past. Jesus rides into the future fight a Victor. Satan will fight his last fight under the shadow and sting of a defeat. Satan is apparently trying hard to get a Jesus. That is to say Jesus was God's Man sent down to swing the world back. Satan is trying his best to get a man—one of the original trustee class, to whom the dominion of the earth was intrusted—a man who will stand for him even as Jesus stood for God. Indeed a man who will personify himself even as Jesus was the personification of God, the express image of His person. When he shall succeed in that the last desperate crisis will come.

Now prayer is this: A man, one of the original trustee class, who received the earth in trust from God, and who gave its control over to Satan; a man, on the earth, the poor old Satan-stolen, sin-slimed, sin-cursed, contested earth; a man, on the earth, with his life in full touch with the Victor, and sheer out of touch with the pretender-prince, insistently claiming that Satan shall yield before Jesus'-victory, step by step, life after life. Jesus is the victor. Satan knows it, and fears Him. He must yield before His advance, and he must yield before this man who stands for Jesus down on the earth. And he will yield. Reluctantly, angrily, as slowly as may be, stubbornly contesting every inch of ground, his clutches will loosen and he will go before this Jesus-man.

Jesus said "the prince of the world cometh: and he hath nothing in Me."88   John 14:30. When you and I say, as we may say, very humbly depending on His grace, very determinedly in the resolution of our own imperial will, "though the prince of this world come he shall have nothing in me, no coaling station however small on the shores of my life," then we shall be in position where Satan must yield as we claim—victory in the Victor's Name.


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