Chapter 7

It comes along towards the end. The swing has been made from plain talking to the less direct, parable-form of teaching. The issue with the national leaders has reached its acutest stage. The culmination of their hatred, short of the cross, found vent in charging Him with being inspired by the spirit of Satan. He felt their charge keenly and answered it directly and fully. His parable of the strong man being bound before his house can be rifled comes in here. _They_ had no question as to what that meant. That is the setting of this prayer parable. The setting is a partial interpretation. Let us look at this parable rather closely, for it is full of help for those who would become skilled in helping God win His world back home again.

Jesus seems so eager that they shall not miss the meaning here that He departs from His usual habit and says plainly what this parable is meant to teach:--"that men ought always to pray, and not to faint." The great essential, He says, is _prayer_. The great essential in prayer is _persistence_. The temptation in prayer is that one may lose heart, and give up, or give in. "Not-to-faint" tells how keen the contest is.

There are three persons in the parable; a judge, a widow, and an adversary. The judge is utterly selfish, unjust, godless, and reckless of anybody's opinion. The worst sort of man, indeed, the last sort of man to be a judge. Inferentially he knows that the right of the case before him is with the widow. The widow--well, she is a _widow_. Can more be said to make the thing vivid and pathetic! A very picture of friendlessness and helplessness is a widow. A woman needs a friend. This woman has lost her nearest, dearest friend; her protector. She is alone. There is an adversary, an opponent at law, who has unrighteously or illegally gotten an advantage over the widow and is ruthlessly pushing her to the wall. She is seeking to get the judge to join with her against her adversary. Her urgent, oft repeated request is, "avenge me of mine adversary." That is Jesus' pictorial illustration of persistent prayer.

Let us look into it a little further. "Adversary" is a common word in scripture for Satan. He is the accuser, the hater, the enemy, the adversary. Its meaning technically is "an opponent in a suit at law." It is the same word as used later by Peter, "Your adversary the devil as a roaring lion, goeth about, seeking whom he may devour."[28] The word "avenge" used four times really means, "do me justice." It suggests that the widow has the facts on her side to win a clear case, and that the adversary has been bully-ragging his case through by sheer force.

There is a strange feature to this parable, which must have a meaning. _An utterly godless unscrupulous man is put in to represent God!_ This is startling. In any other than Jesus it would seem an overstepping of the bounds. But there is keenness of a rare sort here. Such a man is chosen for judge to bring out most sharply this:--the sort of thing required to win this judge is certainly not required _with God_. The widow must persist and plead because of the sort of man she has to deal with. But God is utterly different in character. Therefore while persistence is urged in prayer plainly it is not for the reason that required the widow to persist. And if that reason be cut out it leaves only one other, namely, that represented by the adversary.

Having purposely put such a man in the parable for God, Jesus takes pains to speak of the real character of God. "And He is _long-suffering_ over them." _That_ is God. That word "long-suffering" and its equivalent on Jesus' lips suggests at once the strong side of love, namely, _patience_, gentle, fine patience. It has bothered the scholars in this phrase to know with whom or over what the long-suffering is exercised. "Over them" is the doubtful phrase. Long-suffering over these praying ones? _Or_, long-suffering in dealing righteously with some stubborn adversary--which? The next sentence has a word set in sharpest contrast with this one, namely "speedily." "Long-suffering" yet "speedily."

Here are gleams of bright light on a dark subject with apparently more light obscured than is allowed to shine through. Jesus always spoke thoughtfully. He chooses His words. Remembering the adversary against whom the persistence is directed the whole story seems to suggest this: that there is _a great conflict on_ in the upper spirit world. Concerning it our patient God is long-suffering. He is a just and righteous God. These beings in the conflict are all His creatures. He is just in His dealings with the devil and this splendid host of evil spirits even as with all His creation. He is long-suffering that no unfairness shall be done in His dealings with these creatures of His. Yet at the same time He is doing His best to bring the conflict to a speedy end, for the sake of His loyal loved ones, and that right may prevail.

The upshot of the parable is very plain. It contains for us two tremendous, intense truths. First is this: _prayer concerns three_, not two but three. God to whom we pray, the man on the contested earth who prays, and the evil one against whom we pray. And the purpose of the prayer is not to persuade or influence God, but to join forces with Him against the enemy. Not towards God, but with God against Satan--that is the main thing to keep in mind in prayer. The real pitch is not Godward but Satanward.

The second intense truth is this:--the winning quality in prayer is _persistence_. The final test is here. This is the last ditch. Many who fight well up to this point lose their grip here, and so lose all. Many who are well equipped for prayer fail here, and doubtless fail because they have not rightly understood. With clear, ringing tones the Master's voice sounds in our ears again to-day, "always to pray, _and_ not to faint."

A Stubborn Foe Routed.

That is the parable teaching. Now a look at a plain out word from the Master's lips. It is in the story of the demonized boy, the distressed father, and the defeated disciples, at the foot of the transfiguration mountain.[29] Extremes meet here surely. The mountain peak is in sharpest contrast with the valley. The demon seems to be of the superlative degree. His treatment of the possessed boy is malicious to an extreme. His purpose is "to destroy" him. Yet there is a limit to his power, for what he would do he has not yet been able to do. He shows extreme tenacity. He fought bitterly against being disembodied again. (Can it be that embodiment eases in some way the torture of existence for these prodigal spirits!) And so far he fought well, and with success. The disciples had tried to cast him out. They were expected to. They expected to. They had before. They failed!--dismally--amid the sneering and jeering of the crowd and the increasing distress of the poor father.

Then Jesus came. Was some of the transfiguring glory still lingering in that great face? It would seem so. The crowd was "amazed" when they saw Him, and "saluted" Him. His presence changed all. The demon angrily left, doing his worst to wreck the house he had to vacate. The boy is restored; and the crowd astonished at the power of God.

Then these disciples did a very keen thing. They made some bad blunders but this is not one of them. They sought a private talk with Jesus. No shrewder thing was ever done. When you fail, quit your service and get away for a private interview with Jesus. With eyes big, and voices dejected, the question wrung itself out of their sinking hearts, "Why could not _we_ cast it out?" Matthew and Mark together supply the full answer. Probably first came this:--"because of your little faith." They had quailed in their hearts before the power of this malicious demon. And the demon knew it. They were more impressed with the power of the demon than with the power of God. And the demon saw it. They had not prayed victoriously against the demon. The Master says, "faith only as big as a mustard seed (you cannot measure the strength of the mustard seed by its size) will say to this mountain--'Remove.'" Mark keenly:--the direction of the faith is towards the obstacle. Its force is against the enemy. It was the demon who was most directly influenced by Jesus' faith.

Then comes the second part of the reply:--"This kind can come out by nothing but by prayer." Some less-stubborn demons may be cast out by the faith that comes of our regular prayer-touch with God. This extreme sort takes special prayer. This kind of a demon goes out by prayer. It can be put out by nothing less. The real victory must be in the secret place. The exercise of faith in the open battle is then a mere pressing of the victory already won. These men had the language of Jesus on their lips, but they had not gotten the victory first off somewhere alone. This demon is determined not to go. He fights stubbornly and strongly. He succeeds. Then this _Man of Prayer_ came. The quiet word of command is spoken. The demon must go. These disciples were strikingly like some of us. They had not _realized_ where the real victory is won. They had used the word of command to the demon, doubtless coupling Jesus' name with it. But there was not the secret touch with God that gives victory. Their eyes showed their fear of the demon.

Prayer, real prayer, intelligent prayer, it is this that routs Satan's demons, for it routs their chief. David killed the lion and bear in the secret forests before he faced the giant in the open. These disciples were facing the giant in the open without the discipline in secret. "This kind can be compelled to come out by nothing but by prayer," means this:--"this kind comes out, and must come out, before the man who prays." This thing which Jesus calls prayer casts out demons. Would that we knew better by experience what He meant by prayer. It exerts a positive influence upon the hosts of evil spirits. They fear it. They fear the man who becomes skilled in its use.

There are yet many other passages in this Bible fully as explicit as these, and which give on the very surface just such plain teaching as these. The very language of scripture throughout is full of this truth. But these four great instances are quite sufficient to make the present point clear and plain. This great renegade prince is an actual active factor in the lives of men. He believes in the potency of prayer. He fears it. He can hinder its results for a while. He does his best to hinder it, and to hinder as long as possible.

_Prayer overcomes him._ It defeats his plans and himself. He cannot successfully stand before it. He trembles when some man of simple faith in God prays. Prayer is insistence upon God's will being done. It needs for its practice a man in sympathetic touch with God. Its basis is Jesus' victory. It overcomes the opposing will of the great traitor-leader.

III. How to Pray

1. The "How" of Relationship. 2. The "How" of Method. 3. The Listening Side of Prayer. 4. Something about God's Will in Connection with Prayer. 5. May We Pray with Assurance for the Conversion of Our Loved Ones?

The "How" of Relationship

God's Ambassadors.

If I had an ambition to be the ambassador of this country to our mother-country, there would be two essential things involved. The first and great essential would be to receive the appointment. I would need to come into certain relation with our president, to possess certain qualifications considered essential by him, and to secure from his hand the appointment, and the official credentials of my appointment. That would establish my relationship to the foreign court as the representative of my own country, and my right to transact business in her name.

But having gotten that far I might go over there and make bad mistakes. I might get our diplomatic relations tangled up, requiring many explanations, and maybe apologies, and leaving unpleasant memories for a long time to come. Such incidents have not been infrequent. Nations are very sensitive. Governmental affairs must be handled with great nicety. There would be a second thing which if I were a wise enough man to be an ambassador I would likely do. I would go to see John Hay and Joseph H. Choate, and have as many interviews with them as possible, and learn all I possibly could from them of London official life, court etiquette, personages to be dealt with, things to do, and things to avoid. How to be a successful diplomat and further the good feeling between the two governments, and win friends for our country among the sturdy Britons would be my one absorbing thought. And having gotten all I could in that way I would be constantly on the alert with all the mental keenness I could command to practice being a successful ambassador.

The first of these would make me technically an ambassador. The second would tend towards giving me some skill as an ambassador. Now there are the same two how's in praying. First the relationship must be established before any business can be transacted. Then skill must be acquired in the transacting of the business on hand.

Just now, we want to talk about the first of these, the how of relationship in prayer. The basis of prayer is right relationship with God. Prayer is representing God in the spirit realm of this world. It is insisting upon His rights down in this sphere of action. It is standing for Him with full powers from Him. Clearly the only basis of such relationship to God is _Jesus_. We have been outlawed by sin. We were in touch with God. We broke with Him. The break could not be repaired by us. Jesus came. He was God _and_ Man. He touches both. We get back through Him, and only so. The blood of the cross is the basis of all prayer. Through it the relationship is established that underlies all prayer. Only as I come to God through Jesus to get the sin score straightened, and only as I keep in sympathy with Jesus in the purpose of my life can I practice prayer.

Six Sweeping Statements.

Jesus' own words make this very clear. There are two groups of teachings on prayer in those three and a half years as given by the gospel records. The first of these groups is in the Sermon on the Mount which Jesus preached about half-way through the second year of His ministry. The second group comes sheer at the end. All of it is in the last six months, and most of it in the last ten days, and much of that on the very eve of that last tragic day.

It is after the sharp rupture with the leaders that this second series of statements is made. The most positive, and most sweeping utterances on prayer are here. Of Jesus' eight promises regarding prayer six are here. I want to ask you please to notice these six promises or statements; and then, to notice their relation to our topic of to-day.

In Matthew 18:19, 20, is the first of these. "Again I say unto you, that if two of you shall agree on earth, as touching anything that they Shall ask, it shall be done for them of My Father who is in heaven." Notice the place of prayer--"on earth"; and the sweep--"anything"; and the positiveness--"it shall be done." Then the reason why is given. "For where two or three are gathered together in My name, there am I in the midst of them." That is to say, if there are two persons praying, there are three. If three meet to pray, there are four praying. There is always one more than you can see. And if you might perhaps be saying to yourself in a bit of dejection, "He'll not hear me: I'm so sinful: so weak"--you would be wrong in thinking and saying so, but then we do think and say things that are not right--_if_ you might be thinking that, you could at once fall back upon this: the Father always hears Jesus. And wherever earnest hearts pray Jesus is there taking their prayer and making it His prayer.

The second of these: Mark 11:22-24, "Jesus answering saith unto them, have faith in God"--with the emphasis double-lined under the word "God." The chief factor in prayer is God. "Verily I say unto you, whosoever shall say unto this mountain, be thou taken up and cast into the sea--" Choosing, do you see the unlikeliest thing that might occur. Such a thing did not take place. We never hear of Jesus moving an actual mountain. The need for such action does not seem to have arisen. But He chooses the thing most difficult for His illustration. Can you imagine a mountain moving off into the sea--the Jungfrau, or Blanc, or Rainier? If you know mountains down in your country you cannot imagine it actually occurring. "--And shall not doubt in his heart--" That is Jesus' definition of faith. "--But shall believe that what he saith cometh to pass; he shall have it. Therefore, I say unto you, all things whatsoever ye pray and ask for, believe that ye receive them, and ye shall have them." How utterly sweeping this last statement! And to make it more positive it is preceded by the emphatic "therefore--I--say--unto--you." Both whatsoever and whosoever are here. Anything, and anybody. We always feel instinctively as though these statements need careful guarding: a few fences put up around them. Wait a bit and we shall see what the Master's own fence is.

The last four of the six are in John's gospel. In that last long quiet talk on the night in which He was betrayed. John preserves much of that heart-talk for us in chapters thirteen to seventeen.

Here in John 14:13, 14: "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, that will I do." The repetition is to emphasize the unlimited sweep of what may be asked.

John 15:7: "If ye abide in Me, and My words abide in you--" That word abide is a strong word. It does not mean to leave your cards; nor to hire a night's lodging; nor to pitch a tent, or run up a miner's shanty, or a lumberman's shack. It means moving in to stay. "--Ask whatsoever ye will--" The Old Version says, "ye shall ask." But here the revised is more accurate: "Ask; please ask; I ask you to ask." There is nothing said directly about God's will. There is something said about our wills. "--And it shall be done unto you." Or, a little more literally, "I will bring it to pass for you."

I remember the remark quoted to me by a friend one day. His church membership is in the Methodist Church of the North, but his service crosses church lines both in this country and abroad. He was talking with one of the bishops of that church whose heart was in the foreign mission field. The bishop was eager to have this friend serve as missionary secretary of his church. But he knew, as everybody knows, how difficult appointments oftentimes are in all large bodies. He was earnestly discussing the matter with my friend, and made this remark: "If you will allow the use of your name for this appointment, _I will lay myself out_ to have it made." Now if you will kindly not think there is any lack of reverence in my saying so--and there is surely none in my thought--that is the practical meaning of Jesus' words here. "If you abide in Me, and My words sway you, you please ask what it is your will to ask. And--softly, reverently now--I will lay Myself out to bring that thing to pass for you." That is the force of His words here.

This same chapter, sixteenth verse: "Ye did not choose Me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide; that whatsoever ye shall ask of the Father in My name, He may give it you." God had our prayer partnership with Himself in His mind in choosing us. And the last of these, John 16:23, 24, second clause, "Verily, verily, I say unto you, if ye shall ask anything of the Father, He will give it you in My name. Hitherto have ye asked nothing in My name: ask, and ye shall receive, that your joy may be fulfilled."

These statements are the most sweeping to be found anywhere in the Scriptures regarding prayer. There is no limitation as to who shall ask, nor the kind of thing to be asked for. There are three limitations imposed: the prayer is to be _through Jesus_; the person praying is to be in fullest sympathy with Him; and this person is to have faith.

Words With a Freshly Honed Razor-Edge.

Now please group these six sweeping statements in your mind and hold them together there. Then notice carefully this fact. These words are not spoken to the crowds. They are spoken to the small inner group of twelve disciples. Jesus talks one way to the multitude. He oftentimes talks differently to these men who have separated themselves from the crowd and come into the inner circle.

And notice further that before Jesus spoke these words to this group of men He had said something else first. Something very radical; so radical that it led to a sharp passage between Himself and Peter, to whom He speaks very sternly. This something else fixes unmistakably their relation to Himself. Remember that the sharp break with the national leaders has come. Jesus is charged with Satanic collusion. The death plot is determined upon. The breach with the leaders is past the healing point. And now the Master is frequently slipping away from the crowd with these twelve men, and seeking to teach and train them. That is the setting of these great promises. It must be kept continually in mind.

Before the Master gave Himself away to these men in these promises He said this something else. It is this. I quote Matthew's account: "If any man would come after Me let him deny himself and take up his cross (daily, Luke's addition) and follow Me[30]." _These words should be written crosswise over those six prayer statements_. Jesus never spoke a keener word. Those six promises are not meant for all. Let it be said very plainly. They are meant only for those who will square their lives by these razor-edged words.

I may not go fully into the significance of these deep-cutting words here. They have been gone into at some length in a previous set of talks as suggesting the price of power. To him whose heart burns for power in prayer I urge a careful review of that talk in this new setting of it. "If any man would come after Me" means a rock-rooted purpose; the jaw locked; the tendrils of the purpose going down around and under the gray granite of a man's will, and tying themselves there; and knotting the ties; sailor knots, that you cannot undo.

"Come after Me" means all the power of Jesus' life, and has the other side, too. It means the wilderness, the intense temptation. It may mean the obscure village of Nazareth for you. It may mean that first Judean year for you--lack of appreciation. It may mean for you that last six months--the desertion of those hitherto friendly. It will mean without doubt a Gethsemane. Everybody who comes along after Jesus has a Gethsemane in his life. It will never mean as much to you as it meant to Him. That is true. But, then, it will mean everything to you. And it will mean too having a Calvary in your life in a very real sense, though different from what that meant to Him. This sentence through gives the process whereby the man with sin grained into the fibre of his will may come into such relationship with God as to claim without any reservation these great prayer promises. And if that sound hard and severe to you let me quickly say that it is an easy way for the man who is _willing._ The presence of Jesus in the life overlaps every cutting thing.