The Meaning of Prayer - Part I

The Lutheran Ambassador - July 29, 1986

                Prayer may certainly be thought of as one of the highest privileges of the Christian life.  It is awesome to consider that open communication with an infinite God is actually possible for finite man. There is a sense in which we may also speak of prayer as a duty or obligation. This is because it is our Lord's will for His children to pray. But prayer is more than a mere privilege. It is much more than a duty.

v Prayer Starts with God

                Prayer is made possible because God sent His Son to atone for our sin. The sin-obstacle has been removed between a holy God and sinful man. In light of the work of Christ on our behalf, the writer to the Hebrews says, "Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need" (Hebrews 4:16).
                Not only has God removed the obstacle of sin so that access to God is possible. He has also given us His Holy Spirit who enables us to pray. We are helpless in terms of spiritual strength. We are ignorant in terms of spiritual insight. We desperately need the Holy Spirit's help as we pray! How encouraging to know that our Lord recognizes our need. The Apostle Paul describes the experience of every believer in this regard. " In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words" (Romans 8:26 - NASB). An Anglican bishop defined prayer as follows: "True prayer is the Holy Spirit praying through us back to God." I like that! It points up this tremendous Christian distinctive. Prayer does not start with man but with God Himself. God initiates prayer as he does faith and everything else in the Christian life. He (God in Christ) is "the author and finisher of our faith" (Hebrews 12:2).

v Prayer Centers in God

                More than merely seeking things from God, true prayer seeks God Himself, for when we have Him we have all that we need. Prayer is simply the turning of the soul to God. David describes it as the lifting up of the soul to the living God. "To You, O Lord, I lift up my soul. " (Psalm 25:1 - NASB). That is a beautiful description of prayer.                 Prayer at its best reveals a soul made thirsty for God, just for God alone. Count von Zinzendorf was a great man of prayer. Why? He sought the Giver rather than the gifts. He said, "I have one passion; it is He, He alone."
                How can we have a prayer life that is centered not merely in petition, asking for things? Two thoughts are suggested. First of all, we need a realization of God's glory, and then a realization of God's grace. In coming before the Lord in prayer, it is well to simply reflect on who He is according to God's Word. This should help us to praise and worship Him according to His attributes; His holiness, power, wisdom, justice, mercy, and so forth. The great hymn in the Concordia, "My God, How Wonderful Thou Art," reflects the writer's attention to the Person of God and the subsequent worship. His spirit of worship is called forth in consideration of God's "endless wisdom, boundless power, and awful purity."
                We need a fresh biblical vision of God in our day, God in His glory and God in His grace. The reason for our frequent failures is that we see people rather than God. When Luther saw God, Reformation fires began to burn. When Jonathan Edwards saw God, the "Great Awakening" began. When John Wesley saw God, the world became his parish. When George Mueller saw God, thousands of orphans were fed. O may God help us to see Him in His Word and enable us to respond in prayerful worship and willing service!

The Meaning of Prayer - Part II

The Lutheran Ambassador - August 12, 1986

Many people do not think that prayer makes much difference. They like to think of prayer merely in terms of meditation or communion. It is possible for us to fall into this same trap, to think of prayer merely as spiritual fellowship, to lack expectancy in regard to God answering prayer and settling simply for a new feeling of strength. The Bible teaches us to expect that God answers prayers as we ask.

v  Prayer Asks of God

                There are two principal words in the Greek New Testament translated "ask". One is a word which means to inquire, as in asking questions. But the word used in regard to prayer means to crave, to desire, to call for, always meaning asking for something. It is properly translated "ask". Our Lord used this word in encouraging His disciples to prayer.
                "Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it."" (John 14:13-14 NASB). This is one of several passages which connect prayer with asking. (e.g., Matthew 7:7; John 16:24).
                The Gospels give us many examples of people asking things of God and receiving. The publican cried out, "God be merciful to me a sinner!" He went home justified (Luke 18:14). Blind Bartimaeus called out by the roadside, "Lord, that I might receive my sight." He did (Mark 10:51). Peter, sinking in the waters of the Sea of Galilee, prayed, "Lord, save me!" Our Lord restored his footing (Matthew 14:30).             
                Do you and I really ask God for things when we pray? Too many of us are perhaps only "window shopping" when we prayer. May God enable us to ask in prayer.
               
v Prayer is Work for God
                An elderly lady lamented to her pastor that she no longer was able to be active in Christian service. "All I can do is pray!" Her pastor told her that her days of service were not over. He encouraged her to realize the great ministry that God could give her in prayer.
                Perhaps we are prone to consider prayer somewhat incidental in our Christian life. We know we should pray but we have not come to value prayer as a highly effective means of advancing Christ's kingdom. And so the interest and attention so often is placed upon those "up front" who are really doing something!
                Let us note briefly phases of Christian endeavor where prayer is so vital.

1. Prayer for Workers.
                In Matthew 9:37-38, our Lord indicates that it is through prayer that laborers are sent forth into the great harvest fields of service. O. Hallesby thinks no prayer task is more important than prayer for Christian workers. He says, "If the right man gets into the right place, there is almost no end to what he can do." He mentions the influence of men like Luther, Hauge, William Carey and Hudson Taylor.
                There is a great need for pastors and missionaries in our AFLC. Let us join in renewed prayer for more people of God's choosing to prepare for full-time service. Indeed, the fields are "white".

2. Prayer for Our Meetings
                As we plan for services, our Bible studies, our fellowship meetings, we often give meager attention to prayer. No wonder there is little effect from all our efforts to meet! May God help us to realize afresh how much more could be accomplished by accompanying prayer.

3. Prayer for the Unsaved
                Prayer for the unsaved is fundamental for effective evangelism. Yet we often betray our confidence in the outward things we do or say as sufficient in seeing people come to Christ. Our Lord's repeated call to "abide" in Him is implicit direction to depend upon Him in prayer if we are to bear fruit (John 15:4-8). May God help us to see that without Him we can indeed do nothing. But with Him, abiding in Him in prayerful dependence, He promises to bring forth fruit, even much fruit.

The Pattern of Prayer - Part I

The Lutheran Ambassador - September 9, 1986

                Believing that our Lord has left us an example that we should "follow His steps" (1 Peter 2:21), we are bold to say that His pattern in prayer is so very instructive for us to observe. Additionally, His numerous references to prayer in His ministry of teaching are rich in practical importance for us. As we survey the Gospels, we note in Christ's life and teaching definite periods, definite places, definite forms, and definite settings for prayer. We observe, first of all definite periods.

v The Morning Hours

                In the Gospel of Mark, we read, "And in the morning, rising up a great while before day, He went out and departed into a solitary place, and there prayed" (1:35). Our Lord evidently valued the early moments of the day for prayer. Why are the early hours a good time to pray? In the morning the mind is fresh and at its very best (that is, if we have retired early enough the evening before). In the morning, the mind is usually free from distraction. In the morning, the ability to concentrate upon God is more easily possible. Furthermore, when the early hours are spent in prayer, the whole day is anticipated. Strength is received for overcoming the temptations that will come as well for responding to the opportunities to serve the Lord. Someone suggested praying through one's schedule for the day step by step, anticipating the needs in each situation.
                Many of the most effective people for Christ and His Church have followed our Lord's example in morning prayer. Martin Luther, as he faced the great tasks before him each day as the primary leader of the Reformation, said, "I am so busy now that if I did not spend two or three hours each day in prayer, I would not get through the day" (Quoted by Oscar Feucht, The Practice of Prayer, Concordia, 1956, p.22). He felt he needed more time in prayer, the busier the day before him was. No wonder there was such a powerful influence from his ministry.
                Hudson Taylor, the great missionary to China, was so fully occupied with the administration of the China Inland Mission during one period of his life that he found it difficult to get time for prayer. He solved that by rising each night at 2 o'clock to prayer until 4 o'clock and then sleep until morning. No wonder he was used so mightily to plant the Church in China.
               
v All-Night Prayer

                During our Lord's earthly ministry, there were sustained periods of prayer on occasion. In the Gospel of Luke, it is recorded. "And it came to pass in those days, that He went out into a mountain to pray, and continued all night in prayer to God" (6:12). We have no reason to expect that all-night prayer was the regular practice of our Lord nor do we know how common his practice was, but there were definitely times when the whole night was given up in prayer.
                Certainly we do not want to follow our Lord's example in a legalistic way. If one imagines he is going to win God's favor by long prayers, he is legalistic. But there may be times of special need when we will be driven to our knees for longer periods of prayer.
                This was true also in the life of Luther. There is an account of a spy who followed Luther to a hotel one night and roomed right next door to him. The next day the spy informed the one who had employed him that Luther prayed nearly all night, and that he could never conquer a man like that.
                We will continue our study of our Lord's pattern in prayer in the next issue. He has left us an example that we should "follow His steps".

The Pattern of Prayer - Part II

The Lutheran Ambassador - September 23, 1986

                As we observe the prayer-life of our Lord as revealed in the Gospels, we note that there were definite periods during His ministry devoted to prayer. Last time we called attention to His habit of rising early in the morning for prayer. Also we noted occasions when our Lord would spend an entire night in prayer. Now we want to consider the special "seasons" of prayer in His life before and after great events, during busy times, and before great temptations. As disciples of our Lord, we review His prayer life with the earnest intent of following His example as He enables us.

v Before Great Events

                Our Lord prepared for every important crisis or turning point in His life by a prolonged season of prayer. For example, He prayed before His anointing by the Holy Spirit and the subsequent entrance upon His public ministry (Luke 3:21, 22). He prayed before choosing the twelve disciples (Luke 6:12, 13). He prayed before starting out on an evangelistic tour (Mark 1:35-38). He prayed before announcing to the Twelve His approaching death (Luke 9:18, 21-22). He prayed before the great consummation of His life at the cross (Luke 22:39-46).
                Our Lord's practice of prayer preparation is a tremendous lesson to us. Whenever any crisis or decision of life is seen to be approaching, we should prepare by a season of very definite prayer to God. We should take plenty of time for this prayer.

v After Great Events

                Our Lord not only prayed before the great events and victories of His life; He also prayed after its great achievements and important crises. When He had fed the five thousand with the five loaves and two fishes, and the multitudes desired to make Him king, He sent them away and went up into a mountain to pray (Matthew 14:23, John 5:15). There He spent hours in prayer. We are more prone to pray before the great events of our lives rather than after them. If we could humble ourselves before our Lord after the achievements and give Him the glory, we could go on to greater victories. As it is, we are often secretly congratulating ourselves and thus we fail to praise the Lord.

v During Busy Times

                When His life was unusually busy, our Lord gave special time to prayer. He would withdraw during such times from the multitudes that thronged about Him and go into the wilderness to pray. For example, we read in Luke 5:15,16. "But so much the more went abroad the report concerning Him; and great multitudes came together to hear, and to be healed of their infirmities. But He withdrew Himself in the deserts, and prayed. (Am. St.)
                Some of us think we are so busy we find no time for prayer or it's at best quite short. Apparently, the busier our Lord's life became, the more He prayed. Sometimes He had no time to eat ( Mark 3:20); sometimes He had no time for needed rest or sleep (Mark 6:31, 33, 45), but He always took time to pray, and the more work crowded His schedule, the more He prayed.

v Before Great Temptation

                As our Lord drew nearer to the cross and realized that it was to be the final test of His life, He went out into the garden of Gethsemane to pray (Matthew 26:36). The calmness and dignity He displayed in meeting the terrible onslaught of Calvary was the outcome of the struggle, agony, and victory of Gethsemane.
                Many temptations come upon us quickly and unannounced. All that we can do in those moments is lift our prayers to God for help. Many other temptations can be seen approaching from the distance and in such cases the victory should be won before the temptation really reaches us.
                While we speak of "definite periods" for prayer, our whole life is to be prayerful (1 Thessalonians 5:17; Ephesians 6:18). Though we cannot be alone and on our knees constantly, we can live with an "upward look", walking so habitually in God's presence that prayer comes as the most natural expression of our hearts. 

The Pattern of Prayer - Part III

The Lutheran Ambassador - October 7,  1986

It is true that a Christian can pray anywhere and at any time. Yet, our Lord's earthly life and His teaching directs us to consider definite periods and places for prayer. There is opportunity to pray regularly with others and there is opportunity to pray alone.

v Congregational Prayer

                As we observe the earthly life of our Lord, we note that the synagogue was a regular place of worship for him. In Luke 4:16, we read that it was His "custom" to go to the synagogue. Since the place of worship was to be a "house of prayer" (Isaiah 56:7), we may assume that prayer was a fundamental part of His activity in the synagogue.
                In our Lord's first usage of the term "church" to describe the assembly of those trusting in Him as Messiah, He said "I will build My church" (Matthew 16:18). It is appropriate to ask what kind of church He builds. In the Book of Acts, it is evident that the kind of church our Lord builds is in large measure a praying church (e.g. Acts 1:14; 2:42; 3:1; 4:23-31; 6:4; etc). The New Testament church was sustained by united prayer.
                What a privilege it is for us to pray with others. The prayer meeting is the "hour of power" in any congregation. There are distinct promises from our Lord in regard to united praying. In Matthew 18:19, we read, for example, "Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven."
                Many of us need a renewal in recognition of the importance of congregational prayer. For many congregations, it is sadly noted that the prayer meeting is the least frequented activity. We sincerely believe that if more of our congregations could be truly characterized as "praying congregations", we would see a tremendous difference in terms of spiritual effectiveness. The degree of blessing our AFLC has enjoyed in its short years is in large part attributable to the prayers of God's people. May God awaken in us a greater sense of dependence upon Him leading to much more prayer together.

v Personal Prayer

                Not only was the house of worship a regular place of prayer for our Lord, but we observe Him often seeking a quiet place apart from others. Our Lord called His followers to seek a place where they would be ndisturbed. In Matthew 6:6, we read, "Go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you." Prayer requires a place where we can think undisturbed, where we can freely express ourselves and tell God all that is upon our hearts. Do you have such a quiet place? Our personal situations vary and may call for some creativity in finding that special place. Regardless, personal prayer is a rich opportunity afforded us by our gracious God. May He find us in that place frequently.
                Certainly, as mentioned above, we can pray wherever we are. Prayer doesn't require a certain posture or a certain room. Sir Thomas Brown, a great Christian physician,  said: "I have resolved to pray more and to pray always; to pray in all places where quietness inviteth; in the house, on the highway, and in the street, and to know no street, or passage in this city that may not witness that I have not forgotten God." It is not the place of pray that is all-important: it is the spirit of prayer as given by God that is so fundamental. The Apostle Paul exhorted: "Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension." (1 Tim. 2:8). The place of prayer is, after all, where you are.

Invited to Pray

The Lutheran Ambassador - July 15, 1986

                 In a recent survey on the practice of prayer in the United States, it was indicated that the average layperson spends four minutes a day in prayer and the average Pastor seven minutes. The survey also indicated that only 1% of husbands and wives have any meaningful prayer together. E.M. Bounds has observed, "Little prayer is the characteristic of a backslidden age and of a backslidden church. Whenever there is little prayer in the pulpit or in the pew, spiritual bankruptcy is imminent and inevitable."
                 The word of God contains an abundance of invitations, promises and instructions regarding prayer; yet, many who claim to be Christians neglect prayer or restrict it to "saying grace" at meals and participating in prayers at church. Many feel themselves embarrassed when asked to take part in prayer. Many live day after day without resorting to prayer in the common concerns of their daily lives. Many adults pray less than they did as children. Husbands and wives live together for years without a regular time of prayer. Family devotions are neglected because of the press of other activities or they are conducted in routine fashion because of the decline of a living faith in Christ. How altogether appropriate and urgent that renewal in the practice of prayer is being encouraged throughout our Association of Free Lutheran Congregations! Our Lord's invitation to pray and His gracious promises to hear us should lead us to a rich practice of daily prayer.
                  In the Gospel of Matthew, our Lord sets before his own a very distinct invitation. This invitation to pray comes as a directive to all those who follow Him.

                "Ask, and it will be given to you; seek, and you                 will find; knock, and it will be opened to you. For                 everyone who asks receives, and he who seeks               finds, and to him who knocks it will be opened."
                (Matthew 7:7-8 - NASB)

                To ask, to seek, and to knock indicates a realization of need. This sense of need is fundamental to a growing prayer life. As the Holy Spirit is allowed to reveal through the Word our deep need for the grace of God because of our sin, for assurance because of our proneness to doubt the absoluteness of God's forgiveness, for wisdom and truth because of our inability to perceive spiritual realities, and for guidance because of our tendency to wander from God's will, we come again and again as helpless ones. To such, our Lord gives repeated promise, "… it shall be given you… you shall find.. it shall be opened unto you."  How encouraging to know who is giving such assuring promises --- Jesus, the very Son of God!
                We find in the Gospel of John another gracious invitation from our Lord to pray.
                "…Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full" (John 16:23-24 - NASB)
                The words of our Lord reveal His understanding of our difficulty in believing that access to God in prayer is really possible or meaningful. His use of "truly " to introduce the invitation is intended to underline the complete trustworthiness of His promise to answer. His deliberate indication of who is issuing the invitation ("I say to you") serves to accent the vital difference it makes that the very Son of God is speaking. Again, the simple directive to "ask" emphasizes the importance of the spirit of helplessness if one is to feel the need to pray. The promise is quick from our Lord for all those who pray in His powerful Name, "You shall receive." As further encouragement, He speaks of the result of responding to His invitation, "…that your joy may be made full." Let us accept the gracious invitation of our Lord. 

"Lord teach us to Pray"

The Lutheran Ambassador - December 30th, 1986

                In this six-month series on our Lord's teaching and example regarding prayer, many things have been observed. Consideration was given first to the meaning of prayer. It was shown that prayer is initiated and sustained by God. Because of Christ's atonement and the Holy Spirit's enablement, we can pray. Furthermore, because of our Lord's invitation, we can bring our petitions to God with the expectation of being heard and answered. Rather than being a second-rate type of activity in kingdom service, prayer was shown to be paramount in realizing effective ministry of God's Word.
                Our Lord's pattern in prayer was also noted in respect to the definite times and definite places He sought during His earthly ministry for prayer. It was obvious that our Lord depended on His Heavenly Father continually in prayer. His prayer took the form of direct request as well as thanksgiving and praise. Our Lord's encouragement and direction in regard to praying in agreement with others was also noted. He promised His presence and His power in such praying.
                In consideration of our Lord's teaching effective praying, the hindrances of an unforgiving spirit, an unbelieving heart and a selfish attitude were studied. Indispensable ingredients in a fruitful prayer life were shown to be faith in God's promises, coming in the Name of Jesus, praying according to God's will and continuing persistently in prayer even as one realizes his own helplessness.
                Our over-arching concern in these studies has been to sit together at the feet of our Lord with the simple request, "Lord, teach us to pray". That request however, must mean much more than simply reviewing the theory of prayer, learning how to pray. That is fundamental but it may be one thing to know how to pray and quite another thing to actually allow the Lord to apply what we know. Our Lord warned of the consequence for those who give mere "lip-service" to divine truth. "Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven"                   ( Matthew 7:21). So the concern of the believer is not only to learn how to pray but also to actually pray.
                1986 has been a year of special emphasis on prayer throughout our Association. Our Bible conferences, the Annual Conference, the Bible camps, the seminary summer institute, articles in The Lutheran Ambassador are some of the ways the importance of prayer has been highlighted on a national level. It has been heartening to hear of the concern in many congregations to experience renewal in prayer. Is it all over now as we enter a new year? Is it back, perhaps, to the former neglect and indolence? It need not be in any of our lives. It must not be if we are going to experience an increasing fruitfulness as individuals and as congregations. But the solution will not occur because of a New Year's resolution on January 1. It will need to be, as it always has been, a daily Spirit-wrought sense of helplessness that drives us to our knees in petition to our gracious God.  The Holy Spirit always and only works through the Word; thus, it will be vital, as it has always been, to maintain the priority of our devotional life regardless of what else must be set aside in its favor. May God truly help us to continue learning how to pray as well as to continue to pray!
                Andrew Bonar's plea is appropriate in light of all we know of prayer and because of the urgency of the hour in which we live:
                "O brother, pray; in spite of Satan, pray; spend hours in prayer; rather neglect friends than not pray; rather fast, and lose breakfast, dinner, tea, and supper---and sleep, too---than not pray. And we must not talk about prayer, we must pray in right earnest. The Lord is near. He comes softly while the virgins slumber."

The Priority and Practice of Prayer

The Servant Pastor - Spring 2011

                Prayer is among the highest privileges of every Christian. It is utterly amazing to realize that because of Christ's all-sufficient atoning blood shed on Calvary's cross, open communication with an infinite holy God is possible for finite sinful human beings. To consider that access in prayer to our Almighty Eternal God, Creator of the "heavens and the earth" is actually available is absolutely incredible! But prayer to our loving Father in heaven is much more than an awesome phenomenon and amazing privilege. Prayer is an indispensable part of the ministry of every believer---including the servant pastor.

v The Priority of Prayer

                The thrilling account of the first 30 years of the New Testament church life in the Book of Acts illustrates both the priority and the power of prayer in ministry. From the 120 men and women gathered for prayer in the "upper room" prior to Pentecost (Acts 1:14), to the prayer-supported missionary journeys of the Apostle Paul and his party (Acts 13:1-3), it is evident that humble dependence upon God in prayer marked the personal and corporate lives of these believers (Acts 2:42; 3:1; 12:5; 4:24-31).
                With the burgeoning growth of the congregation in Jerusalem under the Spirit-filled preaching of Law and Gospel (e.g., Acts 2:14-40), the apostolic servant leaders became over-burdened with responsibilities. Some of the widows in the congregation were being overlooked in the daily distribution of food. Immediately responding to the problem, the congregation was asked to select seven qualified men to assist in this neglected ministry.
                Why was it so important to the apostles that they be relieved of some of their ministerial responsibilities in the congregation? The answer they gave underscores what should be the priorities of every servant pastor: "But we will devote ourselves to prayer and to the ministry of the word" (Acts 6:4). In tandem with commitment to preaching and teaching the Word of God was devotion to prayer. They were convinced that not only is the Word of God powerful for effective ministry, but so is the Word of God powerful for effective ministry, but so is the gracious avenue of prayer. Martin Luther expressed the correlation between Word and prayer in this way, "For next to the preaching of the Gospel (whereby God speaks with us and offers to us all His grace and blessings) the highest and foremost work is indeed that we, in turn, speak with Him through prayer and receive from Him. Moreover, prayer is in truth highly necessary for us; for we must, after all, achieve everything through prayer…" ^S.11.1
                Many people do not think that prayer makes much difference. They like to think of prayer merely in terms of meditation or spiritual fellowship. When this is the case, there is little or no expectation in regard to God answering prayer. Rather, what is anticipated at most is a heightened sense of well-being in one's spiritual life. In stark contrast to this popular conception of prayer, God's Word clearly instructs us to expect that prayer does, indeed, make a difference as we ask.
                There are two principal words in the New Testament translated "ask". One of these words means to inquire, as in asking questions. But the word used in reference to prayer denotes to crave, to desire, to call for, always in the sense of asking for something. Our Lord used the work "Ask" in this sense repeatedly during His earthly ministry. For example. "Whatever you ask in My name, that I will do, so that the Father may be glorified in the Son. If you ask anything in My name, I will  do it" (John 14:13-14, cf. Matthew7:7-8, John 16:24).

v The Practice of Prayer

                What are some of the areas of Christian endeavor where our asking is so necessary and so instrumental? Our Lord indicates that it is through prayer that Christian workers are sent out into the harvest fields of service (Matthew 9:37-38). In his book on prayer ,Ole Hallesby underscores the importance of prayer in this regard. "If the right man gets into the right place, there is almost no end to what he can do" (O. Hallesby, Prayer, Minneapolis: Augsburg Publishing House, 1931, p.72).  He mentions by way of example how God used people like Martin Luther, Hans Nielsen Hauge (revival leader of Norway), William Carey (early missionary to India) and Hudson Taylor (pioneer missionary to China) for widespread fruitful and enduring ministry.
                As we consider the great need for faithful servant-pastors and missionaries in our church fellowship, let us continue in prayer for people to step forward in the train of Isaiah the prophet, echoing his open-hearted response to God's call, "Here am I. Send me" (Isaiah 6:6). And let us continue in fervent prayer that our gracious Lord will lead more men to respond to His call to prepare for ministry at the seminary (James 5:16b: "The effective prayer of a righteous man can accomplish much").
                Coming to God with our requests is also sorely needed as we prepare for corporate worship, for congregational Bible studies and fellowship meetings, indeed, for every occasion and ministry of the congregation. Is it the case that in our planning for the variety of ministry events, we often give meager attention to prayer? If this is true, is it little wonder that we experience negligible spiritual impact despite all our planning and preparations otherwise? In affirming their ministry in the congregation at Jerusalem as centered in "ministry of the Word and prayer," these early servant-leaders indicated that prayer was indispensable if the work of the congregation was to prosper spiritually.
                In our laudable zeal as servant pastors to be diligent in "accurately handling the word of truth"           (II Timothy 2:15b) with the goal of fulfilling our God-given mandate to "feed the flock" (I Peter 5:2), are we at the same time realizing how indispensable prayer is in all our preaching and teaching? We read in Mark 1:35 how our Lord "in the early morning, while it was still dark… went away to a secluded place, and was praying there."
                This is but one of many references to the prominent place of prayer during His earthly ministry. While it is certainly true that one can pray at any time and at any place, our Lord's apparent frequent example of morning prayer is exemplary for us. Many whom God has used in effective ministry have followed our Lord's example in prayer at the start of the day. As he faced the great challenges of each day as the primary leader of the Reformation, Luther indicated his dependence on prayer, "I am so busy now that if I did not spend two or three hours each day in prayer, I would not get through the day")^S.11.2. He felt a need for prayer during the day. He solved that by awaking each night at 2 a.m. and praying until 4 a.m. before going back to sleep until morning. These and many others with them down through the history of the Church discovered the need and value of devoting themselves "to prayer and the ministry of the Word".
                During our Lord's earthly ministry, there were sustained periods of prayer. In the Gospel of Luke, we read, "It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God" (Luke 6:12). We have no reason to assume that all-night prayer was the regular practice of our Lord, but it is evident that there were occasions when He went apart to devote Himself to prayer for longer periods.
                Certainly we must not seek to emulate our Lord's example in a legalistic way. If one imagines he is going to earn God's favor by lengthy prayers, he is legalistic. But there may be times of special need when we are led to spend longer periods of time in prayer. This was apparently true at times during Luther's ministry. There is an account of a person who was hired to spy on Luther with the aim of ensnaring him in a compromised situation. During one of his ministry excursions, Luther spent the night at an inn. This man checked into a room next door. The next day the spy reported to his employer that Luther prayed throughout most of the night. He stated that he could never bring down such a man in defeat and resigned his commission.
                Since our sufficiency as under-shepherds of our Lord is not of ourselves, but of God alone, it is vital that we ask God to give us enlightenment and understanding as we prepare to nourish our congregations with the Word (Ephesians 1:18). We need to pray for spiritual wisdom that we may preach and teach in truth and purity (James 1:5). Luther is remembered for emphasizing the importance of prayer in the life of any pastor seeking to be a minister of the Word, he writes:
                "You should know that the Holy Scripture is a book compared with which the wisdom of all the other books is foolishness, for it alone teaches of eternal life. Therefore you should utterly despair of your own knowledge and understanding, for with that you shall never attain it… Rather go into your closet, and bend down your knees, and very humbly and earnestly pray to God that He may through His Son give unto you His Holy Spirit, who shall enlighten and guide you and give you the true understanding even as David does in the 119th Psalm saying, "Teach me, O Lord, give me understanding, make me go in the path of your commandments."^S11.3
                Among the three basic ingredients that combine to bring about a productive servant pastor according to Luther was prayer (oratio), the others being study of the Scriptures (meditatio) and suffering afflictions (tentatio). In reference to the place of prayer in this necessary trio, he said "Much prayer is half of one's study" (Fritz, p.4). The Latin motto, Ora et labora (pray and work), captures Luther's emphasis in this regard.
                But  not only is it necessary to bathe one's ministry with prayer; it is important that prayer is solicited and secured from the congregation, as well. The Apostle Paul realized the value of prayer for his ministry and urged fellow believers to pray "that God will open up to us a door for the word, so that we may speak forth the mystery of Christ… that I may make it clear in the way I ought to speak" (Colossians 4:2-4). Elsewhere, he asked that others would pray that he would speak the Word with boldness.
                In the account of the 18th century spiritual revival in the New England states, it is noteworthy and significant that the oft-mentioned catalyst for that awakening, a sermon preached by Jonathan Edwards titled, "Sinners in the Hands of an Angry God", was preceded by an all-night prayer meeting of many believers. The famed English preacher, Charles Spurgeon, whose sermons at his Metropolitan Tabernacle in London were used for the evangelization of untold numbers of people, had upwards of 300 people on their knees praying in the lower auditorium while he preached. These preachers and their congregations realized the important place of prayer in connection with the ministry of the Word and reaped a rich harvest of eternal souls who were brought to salvation.
                There is a great need today for renewal in recognizing the essential place of prayer in ministry as servant pastors in combination with the preaching of God's dynamic Word. But it is not only a matter of affirming the need for prayer. There can be a huge gap between professed belief and actual practice. God would impress upon us all our complete helplessness to fulfill our calling without Him, our calling to serve our congregations as under-shepherds of Christ----evangelizing, discipling, nurturing, equipping, counseling, exhorting and encouraging. At the same time that our Lord reminds us that without Him we are unable to fulfill our calling, He gives us the gracious invitation and promise, "If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. My Father is glorified in this, that you bear much fruit, and so prove to be My disciples. Just as the Father has loved Me, I have also loved you; abide in My love" (John 15:7-9).

Ingredients of Effective Prayer - Part I

The Lutheran Ambassador - December 2, 1986

                Even as our Lord pointed out hindrances that may blunt effective praying, so He was clear in teaching the necessity for experiencing a rich life of prayer to God.

v The Precious Gift of Faith

                There are some tremendous challenges to the Christian in regard to the importance of believing prayer. In explaining to His disciples why they were ineffective in casting out a demon from a young lad, our Lord said, "… if you have faith as small as a mustard seed, you can say to this mountain, 'Move from here to there' and it will move. Nothing will be impossible for you" (Matthew 17:20 NIV). Again, in dealing with the amazement of His disciples over a miracle performed, our Lord promised, "If you believe, you will receive whatever you ask for in prayer" (Matthew 21:22 NIV).
                When an honest person examines himself in the light of the Scriptures, he soon finds that faith is just what seems lacking in his prayers. He begins to be afraid to prayer. O. Hallesby offers encouragement, "My doubting friend, your case is not as bad as you think it is. You have more faith than you think you have. You have faith enough to pray; you have faith enough to believe that you will be heard. The essence of faith is to come to Christ. This is the first and the last and the surest indication that faith is still alive" (O. Hallesby, Prayer, p.28)
                When people came to our Lord during His earthly ministry with their various needs and problems, He invariably told them "Thy faith has saved thee." All they had done was to come to Him with their needs, whether physical or spiritual. The simple but unmistakable mark of a living faith is, in the words of Hallesby, "that it sees its own need, acknowledges its own helplessness, goes to Jesus, tells Him just how bad things are and leaves everything with Him" How much faith do we need in order to pray? "We have faith enough" Hallesby answers, "when we in helplessness turn to Jesus" (Hallesby p.29)

v The Powerful Name of Jesus

                Our Lord spoke five times in the Gospels of the importance of prayer in His Name if one is to receive an answer to his request. One of those occasions was in the Olivet discourse near to the time of His crucifixion. Seeking to encourage His troubled disciples, He said, "And whatsoever ye shall ask in My Name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in My name, I will do it" (John 14:13-14, KJV)                There are at least a couple of senses in which the expression "in My Name" can be understood. On the one hand, we must come to God in prayer on the basis of His atoning death---for His sake. Those who do not believe in the atoning death of our Lord cannot pray "in His Name". We have access to God because of faith in His blood shed for our sins. On the other hand, to come to God in Jesus' Name is to come on His account. By way of illustration, I can draw from my bank account only up to the amount of my deposit there. In my own name, I can go no further. But suppose a wealthy man who has a big account there gives me a blank check bearing his signature and invites me to fill in the amount I chose. In prayer, our Lord gives us a blank check. "Present your check in My Name and you shall have it" He says. To pray, then, in the name of Jesus is to pray not on the basis of my credit, but His.
                To pray in faith and to come in Jesus' Name reminds us that effective prayer is a gift of God from the start to finish. Faith is a gift worked through the promises of God's Word based on the gracious atonement purchased for us at Calvary at infinite cost. In this Advent season, may we be reminded afresh of the privilege of prayer because God sent His Son. 

Ingredients of Effective Prayer Part II

The Lutheran Ambassador - December 16, 1986

                Even as our gracious Lord extends such rich promises to those who pray in faith and in His Name, He bounds these promises with two vital considerations. An effective prayer life is realized as one prays according to the will of God and as one comes in a spirit of helplessness.
               
v The Perfect Will of God

                Our Lord's perfect conformity to the Father's will is shown so wonderfully in the Incarnation. His submission is stated in classic fashion by the Apostle Paul: "Who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men…" (Phil. 2:6-7 NASB). The voluntary condescension of our Lord to come to this planet is awesome to contemplate. His obedience involved placing Himself as the eternal One in the hands of Mary and Joseph, dependent upon their ministrations as the tiny Babe of Bethlehem. That posture of submission took Him ultimately to the cross.
                As our Lord faced the agony of the impending crucifixion, He prayer in the garden, "“Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done" (Luke 22:42 NASB). He wanted His prayer answered according to God's perfect will, whatever the personal sacrifice.
                The relationship of God's will and prayer is clearly presented by the Apostle John. "This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him"   (1 John 5:14-15 NASB). God's will is found in the written Word of God. R.A. Torrey comments in this regard, "Here is one of the greatest secrets of effective prayer: To study the Word, to find what God's will is as revealed there in the promises, and then simply take these promises and spread them out before God in prayer with the confidence that He will do what He has promised in His Word." Luther would sometimes pray with such humble boldness as to lead him to lay down a promise before God and say, "Now, Lord, there is Thy Word: if Thou dost not keep it, I will never believe Thee again."

v The Personal Realization of Helplessness

On at least two occasions our Lord illustrated the need for personal realization that there is simply no place to turn that to God in our helplessness. In the parable of the persistent friend, our Lord notes the desperation of the one in need who was willing to come at an untimely hour with his request. His frank admission, "I have nothing", typifies the inadequacy necessary to persist in prayer. Our Lord promises an answer to such who come asking, seeking and knocking (Luke 11:5-10). In similar vein, our Lord urges continuance in prayer in the story of the unjust judge. It was the widow's sense of helplessness that caused her to repeat her pleas to this man. Unlike the judge, however, our Lord assures that God answers "speedily" those who "cry day and night unto Him" (Luke 18:1-8).
                Luther gives testimony to the blessing of sustained prayer in His life. "None can believe how powerful prayer is, and what it is able to effect, but those who have learned it by experience. It is a great matter when in extreme need to take hold on prayer. I know, whenever I have prayed earnestly, that I have been amply heard, and have obtained more than I prayed for. God indeed sometimes delayed, but at last He came."
                It is the work of the Holy Spirit through the Word that reveals to us our deep need for God's grace and strength. Oh, may we allow Him to show us our own spiritual poverty and powerlessness that we may be continually depending upon Him in prayer and in His Word.

Thanksgiving and Praise

The Lutheran Ambassador - November 17, 1986

                A study of the content of Christian prayer as supremely exemplified in the earthly life of our Lord must include thanksgiving and praise. The psalmist expresses the worthiness of such prayer in these words: "It is good to give thanks to the Lord, and to sing praises to Your name, O Most High;  To declare Your lovingkindness in the morning, and Your faithfulness by night" (Psalm 92:1-2).

v Thanksgiving

                In our last devotional, we spoke of the prayer of supplication. After such "request" prayer, it is appropriate that we offer thanksgiving. How much our Lord values gratitude is indicated in the account of the ten lepers in Luke 17:11-19. All were cleansed of leprosy by our Lord but only one turned back to give thanks. The question our Lord asked this man is very penetrating. "Where are the nine?" His expectation was that there would be a return of thanksgiving. That is His expectation of us, too as those who have experienced a far greater "healing". "Where are the nine?"
                Why is thanksgiving so utterly appropriate as we come before our Lord in worship and prayer? There are three general considerations that should motivate us to heartfelt gratitude: the wonders of God's creation, including the precious gift of life; the gift of eternal salvation through the atoning sacrifice of our Lord Jesus Christ; and God's providential care in preserving us in both body and soul. How good our God is! How utterly worthy of our constant thanksgiving!

v Praise

                We also observe in the earthly life of our Lord praise to the Father. Praise and thanksgiving are much like each other. Both involve giving glory to God. But a common way of expressing the difference between them is that in thanksgiving we are giving God glory for what He has done for us. In praise, we are glorifying Him for what He is in Himself. If that is true, then praise is on a higher plane than thanksgiving because we are completely out of the picture. In praise we are focused simply on God; in thanksgiving we are in the picture to some extent as we think of our benefits.
                From our Lord's lips we hear words of praise recorded on two occasions. In Matthew 11:25-26, He is glorifying the Father as Father, as Lord,  and as sovereign. " “I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight." In the "Lord's Prayer," He taught us to bring our prayers to an end with these words, "For Yours is the kingdom and the power and the glory forever. Amen."
                Do we hear much genuine praise to God among us? I'm afraid there isn't very much either when we are together in worship services or in our prayer closets. It seems that we have to turn back to the old hymns to find much by way of real praise to God. Let us rediscover these powerful hymns of praise and make more use of them as we gather for worship at home and in the congregation.
                One day we shall be able to praise the Lord in perfection and wholeness. There is a beautiful scene described in the Book of Revelation which gives us a glimpse of that future praise. In universal adoration of our Lord as King, the Church triumphant shall confess, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever.” (5:13). But no one can utter that praise in heaven who has not begun to praise the Lord here. Only forgiven sinners can do that. The psalmist is representative of all who have been saved from the "miry clay" of sin. Listen to his testimony, "He put a new song in my mouth, a song of praise to our God; Many will see and fear and will trust in the Lord." (Psalm 40:3). 

Hindrances to Prayer

The Lutheran Ambassador - November 4, 1986

                At the same time that our Lord graciously invites us to pray and gives us so many rich promises, He is clear in explaining what may hinder our prayers, what may prevent us from seeing answers to prayers.
               
v Unforgiveness

                In the Lord's Prayer, which serves as a model for all of our praying, our Lord teaches us to pray, "And forgive us our debts, as we forgive our debtors" (Matthew 6:!2). He then explains that if we are unwilling to forgive, our Father will not forgive us (6:14-15). Our Lord further illustrates the consequences of the lack of forgiveness in the account of the man, who, after having been forgiven so much himself, failed to forgive his neighbor. Our Lord warns that the heavenly Father will visit similar judgment on the one who fails to forgive another. The reminder of our own forgiveness is helpful as we are confronted with those who have offended us. " Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you" (Ephesians 4:32).
                An unforgiving spirit is one of the most common hindrances to prayer. Prayer is answered on the basis that our sins are forgiven, but God cannot deal with us on the basis of forgiveness while we are harboring a grudge or bitter spirit against someone who has wronged us. Anyone who is holding a grudge against someone else has closed God's ear to his petition. The psalmist says, "If I regard iniquity in my heart, the Lord will not hear me" (Psalm 66:18).
                Perhaps there are those reading these lines who have been praying for a long time that their husband, wife, or their children would be saved. If there is the sin of unforgiveness, however, those prayers are ineffectual. It is through the indwelling Holy Spirit that one is enabled to forgive one's enemies. Through relying on Him, one can pray like Stephen who cried out on behalf of his persecutors as he was dying a martyr's death "Lord, lay not this sin to their charge" (Acts 7:60).

v  Unbelief

                While unforgiveness may be the most common hindrance to prayer, perhaps unbelief is the greatest hindrance. In the account of the disciples' inability to handle the demon-possessed boy, our Lord revealed that it was lack of faith which was the problem (Matthew 17:14-20). Again and again He promised answers to prayer on the basis of faith (Matthew 21:22, Mark 11:24, et.)
                How can our faith be strengthened as we approach God in prayer? It is through the Gospel promises that faith is created and strengthened. Yes, "faith cometh by hearing, and hearing by the Word of God" (Romans 10:17). Abraham is described in Scripture as staggering not through unbelief, "fully persuaded that what He (God) had promised, He was able to perform" (Romans 4:21). He believed God's promises as he heard them. The promises themselves, through the power of the Holy Spirit, worked faith.

v Selfishness

                Too often our prayers are tainted with selfishness. While our Lord invites us to pray for our own needs, too (e.g. the Lord's Prayer), the larger concern should be with the needs of others. It may not be that the thing we ask for is wrong, but our motive for asking may be wrong. We are to ask for God's glory (John 14:13), not simply because our conditions would improve.
                Is it possible that a Christian wife or husband is praying for their spouse's conversion so that is will be more pleasant at home? This is selfishness. The godly motive should be that the mate will no longer dishonor God by neglecting salvation. Is it possible to pray selfishly for revival? Sometimes cries for revival may mean nothing more than a congregation wanting to increase its income through added members. It is when we can no longer bear to have God displeased with the worldliness of our churches that we are on the road to revival. O Lord, purify our motives as we pray "Revive Thy Church". 

The Prayer of Supplication

The Lutheran Ambassador - October 21, 1986

                In the life of our Lord, we note various kinds of prayer expressed. This teaches us that as a vital means of communication between the soul and God, our prayers may not always be the same. In his classic book on prayer, O. Hallesby lists several types of prater. These types are all evident in the prayer-life of our Lord.
                Supplication is "request prayer", the turning to God to receive something. In our earlier consideration of the meaning of prayer in this series, we noted that kind of prayer was urged by our Lord upon His followers. Repeatedly, He exhorted the disciples to ask in prayer.
                In our Lord's own life, His supplication is described in vivid terms. "Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared" (Hebrews 5:7). Certainly this must have reference at least in part to that agony in the Garden of Gethsemane when our Lord sweats drops of blood, crying out, "O My Father, if it be possible, let this cup pass from Me" (Matthew 26:39), and then resigning Himself into the Father's hands, He said "Nevertheless, not my will, but Thine, be done" (Luke 22:42).
                Do we see much earnest supplication in our prayer meetings and in our own lives? An example of the prayer of supplication is noted in the life of Martin Luther when he learned that his coworker and good friend in the days of the Reformation, Philip Melanchthon, was dying. Hurrying to his bedside, he bent over his friend with great sorrow. Melanchthon was roused from his stupor by Luther's sobbing and sighing and he said, "O Luther, is this you? Why don't you let me depart in peace?" Luther replied, "We can't spare you yet, Philip." Turning around, Luther went down on his knees and earnestly prayed for an hour for Melanchthon's recovery. Getting up from his knees, he took his friend by the hand. Again Melanchthon said, "Dear Luther, why don't you let me depart in peace?" "We can't spare you yet from the field of labor,' was his reply. He then ordered some soup for Melanchthon, but Melanchthon refused it, saying, "Dear Luther, why will you not let me go home, and be at rest?" "We cannot spare you yet, Philip" was the answer. Then he added: "Philip, take this soup, or I will excommunicate you!" He took the soup and soon began to get better. He regained his health and labored for years in the Reformation. When Luther returned home he said to his wife, "God gave me back my brother Melanchthon in direct answer to prayer."
                The great revivals of church history have invariably been connected with strong supplicatory prayers. Among the factors noted in the "Great Awakening" which took place under the ministry of Jonathan Edwards was earnest prayer. The night before Edwards preached the sermon that was the catalyst for revival, "Sinners in the Hands of An Angry God", there had been an all-night prayer meeting attended by many Christians in the community. It is reported that people spent the whole night in agonizing prayer.
                The vital relation between supplication prayer and revivals has often been illustrated in schools. In the year 1823, a number of people united together to pray for revival in the colleges and seminaries of New England. What were the results? In the years 1824 and 1825 revivals were experiences in five different schools; in 1826, in six schools, in 1831, in 19 and so on. In our prayers for revival, let us remember our own AFLC schools as well as others across the land.
                Oh, how much we have to learn from our Lord about prayer! Let us learn over again, with the teachableness of little children, what is believing, and persevering, and consistent prayer of supplication.