The Ministry of Intercession Part 2

A Model of Intercession

"And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves; for a friend of mine is come unto me from a journey, and I have nothing to set before him; and he from within shall answer and say, Trouble me not: I cannot rise and give thee? I say unto you, Though he will not rise and give him, because he is his friend, yet, because of his importunity, he will arise and give him as many as he needeth."--LUKE xi. 5-8.

"I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that are the Lord's remembrancers, keep not silence, and give Him no rest."--ISA. lxii.

6, 7.

We have seen in our previous chapter what power prayer has. It is the one power on earth that commands the power of heaven. The story of the early days of the Church is G.o.d's great object-lesson, to teach His Church what prayer can do, how it alone, but it most surely, can draw down the treasures and powers of heaven into the life of earth.

Just remember the lessons we learnt of how prayer is at once indispensable and irresistible. Did we not see how unknown and untold power and blessing is stored up for us in heaven?--how that power will make us a blessing to men, and fit us to do any work or face any danger?

how it is to be sought in prayer continually and persistently? how they who have the heavenly power can pray it down upon others? how in all the intercourse of ministers and people, in all the ministrations of Christ's Church, it is the one secret of success? how it can defy all the power of the world, and fit men to conquer that world for Christ? It is the power of the heavenly life, the power of G.o.d's own Spirit, the power of Omnipotence, that waits for prayer to bring it down.

In all this prayer there was little thought of personal need or happiness. It was the desire to witness for Christ and bring Him and His salvation to others, it was the thought of G.o.d's kingdom and glory, that possessed these disciples. If we would be delivered from the sin of restraining prayer, we must enlarge our hearts for the work of intercession. The attempt to pray constantly for ourselves must be a failure; it is in intercession for others that our faith and love and perseverance will be aroused, and that power of the Spirit be found which can fit us for saving men. We are asking how we may become more faithful and successful in prayer; let us see how the Master teaches us, in the parable of the Friend at Midnight, that intercession for the needy calls forth the highest exercise of our power of believing and prevailing prayer. Intercession is the most perfect form of prayer: it is the prayer Christ ever liveth to pray on His throne. Let us learn what the elements of true intercession are.

1. Notice _the urgent need_: here intercession has its origin. The friend came at midnight--an untimely hour. He was hungry, and could not buy bread. If we are to learn to pray aright we must open eye and heart to the need around us.

We hear continually of the thousand millions of heathen and Mohammedans living in midnight darkness, perishing for lack of the bread of life.

We hear of five hundred millions of nominal Christians, the great majority of them almost as ignorant and indifferent as the heathen. We see millions in the Christian Church, not ignorant or indifferent, and yet knowing little of a walk in the light of G.o.d or in the power of a life fed by bread from heaven. We have each of us our own circles--congregations, schools, friends, missions--in which the great complaint is that the light and life of G.o.d are too little known.

Surely, if we believe what we profess, that G.o.d alone is able to help, that G.o.d certainly will help in answer to prayer,--all this need ought to make intercessors of us, people who give their lives to prayer for those around them.

Let us take time to consider and realise the need. Each Christless soul going down into outer darkness, perishing of hunger, with bread enough and to spare! Thirty millions a year dying without the knowledge of Christ! Our own neighbours and friends, souls intrusted to us, dying without hope! Christians around us living a sickly, feeble, fruitless life! Surely there is need for prayer. Nothing, nothing but prayer to G.o.d for help, will avail.

2. Note _the willing love_.--The friend took his weary, hungry friend into his house, and into his heart too. He did not excuse himself by saying he had no bread: he gave himself at midnight to seek it for him.

He sacrificed his night's rest, his comfort, to find the needed bread.

"Love seeketh not its own." It is the very nature of love to give up and forget itself for the sake of others. It takes their needs and makes them its own, it finds its real joy in living and dying for others as Christ did.

It is the love of a mother to her prodigal son that makes her pray for him. True love to souls will become in us the spirit of intercession. It is possible to do a great deal of faithful, earnest work for our fellowmen without true love to them. Just as a lawyer or a physician, from a love of his profession and a high sense of faithfulness to duty, may interest himself most thoroughly in clients or patients without any special love to each, so servants of Christ may give themselves to their work with devotion and even self-sacrificing enthusiasm without the Christlike love to souls being strong. It is this lack of love that causes so much shortcoming in prayer. It is as love of our profession and work, delight in thoroughness and diligence, sink away in the tender compa.s.sion of Christ, that love will compel us to prayer, because we cannot rest in our work if souls are not saved. True love must pray.

3. Note _the sense of impotence_.--We often speak of the power of love.

In one sense this is true; and yet the truth has its limitations, which must not be forgotten. The strongest love may be utterly impotent. A mother might be willing to give her life for her dying child, and yet not be able to save it. The friend at midnight was most willing to give his friend bread, but he had none. It was this sense of impotence, of his inability to help, that sent him a-begging: "My friend is come to me, and _I have nothing_ to set before him." It is this sense of impotence with G.o.d's servants that is the very strength of the life of intercession.

"I have nothing to set before them": as this consciousness takes possession of the minister or missionary, the teacher or worker, intercession will become their only hope and refuge. I may have knowledge and truth, a loving heart, and the readiness to give myself for those under my charge; but the bread of heaven I cannot give them.

With all my love and zeal, "I have nothing to set before them." Blessed the man who has made that "I have nothing," the motto of his ministry.

As he thinks of the judgment day and the danger of souls, as he sees what a supernatural power and life is needed to save men from sin, as he feels how utterly insufficient all he can ever do is to give them life, that "_I have nothing_" urges him to pray. Intercession appears to him, as he thinks of the midnight darkness and the hungry souls, as his only hope, the one thing in which his love can take refuge.

Let us take the lesson to heart, for a warning to all who are strong and wise to work, for the encouragement of all who are feeble. The sense of our impotence is the soul of intercession. The simplest, feeblest Christian can pray down blessing from an Almighty G.o.d.

4. Note _the faith in prayer_.--What he has not himself, another can supply. He has a rich friend near, who will be both able and willing to give the bread. He is sure that if he only asks, he will receive. This faith makes him leave his home at midnight: if he has not the bread himself to give, he can ask another.

It is this simple, confident faith that G.o.d will give, that we need: where it really exists, there will surely be no mistake about our not praying. And in G.o.d's word we have everything that can stir and strengthen such faith in us. Just as the heaven our natural eye can see is one great ocean of sunshine, with its light and heat, giving beauty and fruitfulness to earth, Scripture shows us G.o.d's true heaven, filled with all spiritual blessings,--divine light and love and life, heavenly joy and peace and power, all shining down upon us. It reveals to us G.o.d waiting, delighting to bestow these blessings _in answer to prayer_. By a thousand promises and testimonies it calls and urges us to believe that prayer will be heard, that what we cannot possibly do ourselves for those whom we want to help, _can be got by prayer_. Surely there can be no question as to our believing that prayer will be heard, that through prayer the poorest and feeblest can dispense blessings to the needy, and each of us, though poor, may yet be making many rich.

5. Note _the importunity that prevails_.--The faith of the friend met a sudden and unexpected check: the rich friend refuses to hear--"I cannot rise and give thee." How little the loving heart had counted on this disappointment; it cannot consent to accept it. The supplicant presses his threefold plea: here is my needy friend, you have abundance, I am your friend; and refuses to accept a denial. The love that opened his house at midnight, and then left it to seek help, must win.

This is the central lesson of the parable. In our intercession we may find that there is difficulty and delay with the answer. It may be as if G.o.d says, "I cannot give thee." It is not easy, against all appearances, to hold fast our confidence that He will hear, and to persevere in full a.s.surance that we shall have what we ask. And yet this is what G.o.d looks for from us. He so highly prizes our confidence in Him, it is so essentially the highest honour the creature can render the Creator, that He will do anything to train us in the exercise of this trust in Him.

Blessed the man who is not staggered by G.o.d's delay, or silence, or apparent refusal, but is strong in faith, giving glory to G.o.d. Such faith perseveres, importunately, if need be, and cannot fail to inherit the blessing.

6. Note, last, _the certainty of a rich reward_.--"I say unto you, because of his importunity, he will give him as many as he needeth." Oh that we might learn to believe in the certainty of an abundant answer. A prophet said of old: "Let not your hands be weak; _your work shall be rewarded_." Would that all who feel it difficult to pray much, would fix their eye on the recompense of the reward, and in faith learn to count upon the Divine a.s.surance that their prayer cannot be vain. If we will but believe in G.o.d and His faithfulness, intercession will become to us the very first thing we take refuge in when we seek blessing for others, and the very last thing for which we cannot find time. And it will become a thing of joy and hope, because, all the time we pray, we know that we are sowing seed that will bring forth fruit an hundredfold.

Disappointment is impossible: "I say unto you, He will rise and give him as many as he needeth."

Let all lovers of souls, and all workers in the service of the gospel, take courage. Time spent in prayer will yield more than that given to work. Prayer alone gives work its worth and its success. Prayer opens the way for G.o.d Himself to do His work in us and through us. Let our chief work, as G.o.d's messengers, be intercession: in it we secure the presence and power of G.o.d to go with us.

"Which of you shall have a friend at midnight, and shall say to him, Friend, lend me three loaves?" This friend is none other but our G.o.d. Do let us learn that in the darkness of midnight, at the most unlikely time, and in the greatest need, when we have to say of those we love and care for, "I have nothing to set before them," we have a rich Friend in heaven, the Everlasting G.o.d and Father, who only waits to be asked aright. Let us confess before Him our lack of prayer. Let us admit that the lack of faith, of which it is the proof, is the symptom of a life that is not spiritual, that is yet all too much under the power of self and the flesh and the world. Let us in the faith of the Lord Jesus, who spake this parable, and Himself waits to make every trait of it true in us, give ourselves to be intercessors. Let every sight of souls needing help, let every stirring of the spirit of compa.s.sion, let every sense of our own impotence to bless, let every difficulty in the way of our getting an answer, just combine to urge us to do this one thing: with importunity to cry to the G.o.d who alone can help, who, in answer to our prayer, will help. And let us, if we indeed feel that we have failed, do our utmost to train a young generation of Christians, who profit by our mistake and avoid it. Moses could not enter the land of Canaan, but there was one thing he could do: he could at G.o.d's bidding "charge Joshua, and encourage him, and strengthen him" (Deut. iii. 28). If it is too late for us to make good our failure, let us at least encourage those who come after us to enter into the good land, the blessed life of unceasing prayer.

The Model Intercessor is the Model Christian Worker. First to get from G.o.d, and then to give to men what we ourselves secure from day to day, is the secret of successful work. Between our Impotence and G.o.d's Omnipotence intercession is the blessed link.

A PLEA FOR MORE PRAYER

CHAPTER IV

Because of His Importunity

"I say unto you, Though he will not rise and give him, because he is his friend, yet _because of his importunity_ he will arise and give him as many as he needeth."--LUKE xi. 8.

"And He spake a parable unto them, to the end, they ought always to pray and not to faint.... Hear what the unrighteous judge saith. And shall not G.o.d avenge His own elect, which _cry to Him day and night_, and _He is long-suffering with them_? I tell you that He will avenge them speedily."--LUKE xviii. 1-8.

Our Lord Jesus thought it of such importance that we should know the need of perseverance and importunity in prayer, that He spake two parables to teach us this. This is proof sufficient that in this aspect of prayer we have at once its greatest difficulty and its highest power.

He would have us know that in prayer all will not be easy and smooth; we must expect difficulties, which can only be conquered by persistent, determined perseverance.

In the parables our Lord represents the difficulty as existing on the side of the persons to whom the pet.i.tion was addressed, and the importunity as needed to overcome their reluctance to hear. In our intercourse with G.o.d the difficulty is not on His side, but on ours. In connection with the first parable He tells us that our Father is more willing to give good things to those who ask Him than any earthly father to give his child bread. In the second, He a.s.sures us that G.o.d longs to avenge His elect speedily. The need of urgent prayer cannot be because G.o.d must be made willing or disposed to bless: the need lies altogether in ourselves. But because it was not possible to find any earthly ill.u.s.tration of a loving father or a willing friend from whom the needed lesson of importunity could be taught, He takes the unwilling friend and the unjust judge to encourage in us the faith, that perseverance can overcome every obstacle.

The difficulty is not in G.o.d's love or power, but in ourselves and our own incapacity to receive the blessing. And yet, because there is this difficulty with us, this lack of spiritual preparedness, there is a difficulty with G.o.d too. His wisdom, His righteousness, yea His love, dare not give us what would do us harm, if we received it too soon or too easily. The sin, or the consequence of sin, that makes it impossible for G.o.d to give at once, is a barrier on G.o.d's side as well as ours; to break through this power of sin in ourselves, or those for whom we pray, is what makes the striving and the conflict of prayer such a reality.

And so in all ages men have prayed, and that rightly too, under a sense that there were difficulties in the heavenly world to overcome. As they pleaded with G.o.d for the removal of the unknown obstacles, and in that persevering supplication were brought into a state of utter brokenness and helplessness, of entire resignation to Him, of union with His will, and of faith that could take hold of Him, the hindrances in themselves and in heaven were together overcome. As G.o.d conquered them, they conquered G.o.d. As G.o.d prevails over us, we prevail with G.o.d.

G.o.d has so const.i.tuted us that the clearer our insight is into the reasonableness of a demand, the more hearty will be our surrender to it.

One great cause of our remissness in prayer is that there appears to be something arbitrary, or at least something incomprehensible, in the call to such continued prayer. If we could be brought to see that this apparent difficulty is a Divine necessity, and in the very nature of things the source of unspeakable blessing, we should be more ready with gladness of heart to give ourselves to continue in prayer. Let us see if we cannot understand how the difficulty that the call to importunity throws in our way is one of our greatest privileges.

I do not know whether you have ever noticed what a part difficulties play in our natural life. They call out man's powers as nothing else can. They strengthen and enn.o.ble character. We are told that one reason of the superiority of the Northern nations, like Holland and Scotland, in strength of will and purpose, over those of the sunny South, as Italy and Spain, is that the climate of the latter has been too beautiful, and the life it encourages too easy and relaxing--the difficulties the former had to contend with have been their greatest boon; how all nature has been so arranged by G.o.d that in sowing and reaping, as in seeking coal or gold, nothing is found without labour and effort. What is education but a daily developing and disciplining of the mind by new difficulties presented to the pupil to overcome? The moment a lesson has become easy, the pupil is moved on to one that is higher and more difficult. With the race and the individual, it is in the meeting and the mastering of difficulties that our highest attainments are found.

It is even so in our intercourse with G.o.d. Just imagine what the result would be if the child of G.o.d had only to kneel down and ask, and get, and go away. What unspeakable loss to the spiritual life would ensue. It is in the difficulty and delay that calls for persevering prayer, that the true blessing and blessedness of the heavenly life will be found. We there learn how little we delight in fellowship with G.o.d, and how little we have of living faith in Him. We discover how earthly and unspiritual our heart still is, how little we have of G.o.d's Holy Spirit. We there are brought to know our own weakness and unworthiness, and to yield to G.o.d's Spirit to pray in us, to take our place in Christ Jesus, and abide in Him as our only plea with the Father. There our own will and strength and goodness are crucified. There we rise in Christ to newness of life, with our whole will dependent on G.o.d and set upon His glory. Do let us begin to praise G.o.d for the need and the difficulty of importunate prayer, as one of His choicest means of grace.

Just think what our Lord Jesus owed to the difficulties in His path. In Gethsemane it was as if the Father would not hear: He prayed yet more earnestly, until "He was heard." In the way He opened up for us, He learned obedience by the things He suffered, and so was made perfect; His will was given up to G.o.d; His faith in G.o.d was proved and strengthened; the prince of this world, with all his temptation, was overcome. This is the new and living way He consecrated for us; it is in persevering prayer we walk with and are made partakers of His very Spirit. Prayer is one form of crucifixion, of our fellowship with Christ's Cross, of our giving up our flesh to the death. O Christians!

shall we not be ashamed of our reluctance to sacrifice the flesh and our own will and the world, as it is seen in our reluctance to pray much?

Shall we not learn the lesson which nature and Christ alike teach? The difficulty of importunate prayer is our highest privilege; the difficulties to be overcome in it bring us our richest blessings.

In importunity there are various elements. Of these the chief are perseverance, determination, intensity. It begins with the refusal to at once accept a denial. It grows to the determination to persevere, to spare no time or trouble, till an answer comes. It rises to the intensity in which the whole being is given to G.o.d in supplication, and the boldness comes to lay hold of G.o.d's strength. At one time it is quiet and restful; at another pa.s.sionate and bold. Now it takes time and is patient; then again it claims at once what it desires. In whatever different shape, it always means and knows--G.o.d hears prayer: I must be heard.

Remember the wonderful instances we have of it in the Old Testament saints. Think of Abraham, as he pleads for Sodom. Time after time he renews his prayer until the sixth time he has to say, "Let not my Lord be angry." He does not cease until he has learnt to know G.o.d's condescension in each time consenting to his pet.i.tion, until he has learnt how far he can go, has entered into G.o.d's mind, and now rests in G.o.d's will. And for his sake Lot was saved. "G.o.d remembered Abraham, and delivered Lot out of the midst of the overthrow." And shall not we, who have a redemption and promises for the heathen which Abraham never knew, begin to plead more with G.o.d on their behalf.

Think of Jacob, when he feared to meet Esau. The angel of the Lord met him in the dark, and wrestled with him. And when the angel saw that he prevailed not, he said, "Let me go." And Jacob said, "I will not let thee go." And he blessed him there. And that boldness that said, "I will not," and forced from the reluctant angel the blessing, was so pleasing in G.o.d's sight, that a new name was there given to him: "Israel, he who striveth with G.o.d, for thou hast striven with G.o.d and with men, and hast prevailed." And through all the ages G.o.d's children have understood, what Christ's two parables teach, that G.o.d holds Himself back, and seeks to get away from us, until what is of flesh and self and sloth in us is overcome, and we so prevail with Him that He can and must bless us. Oh!

why is it that so many of G.o.d's children have no desire for this honour--being princes of G.o.d, strivers with G.o.d, and prevailing? What our Lord taught us, "What things soever ye desire, _believe that ye have received_," is nothing but His putting of Jacob's words, "I will not let Thee go except thou bless me." This is the importunity He teaches, and we must learn: to claim and take the blessing.

Think of Moses when Israel had made the golden calf. Moses returned to the Lord and said, "Oh, this people have sinned a great sin. Yet now, if Thou wilt forgive their sin--; and if not, blot me, I pray Thee, out of Thy book which Thou hast written." That was importunity, that would rather die than not have his people given him. Then, when G.o.d had heard him, and said He would send His angel with the people, Moses came again, and would not be content until, in answer to his prayer that G.o.d Himself should go with them (x.x.xiii. 12, 17, 18), He had said, "I will do this thing also that thou hast spoken." After that, when in answer to his prayer, "Show me Thy glory," G.o.d made His goodness pa.s.s before him, he at once again began pleading, "Let my Lord, I pray Thee, go among us."

And he was there with the Lord forty days and forty nights (Ex. x.x.xiv.

28). Of these days he says, "I fell down before the Lord, as at the first, forty days and forty nights, I did neither eat bread, nor drink water, because of all your sin which ye sinned." As an intercessor Moses used importunity with G.o.d, and prevailed. He proves that the man who truly lives near to G.o.d, and with whom G.o.d speaks face to face, becomes partaker of that same power of intercession which there is in Him who is at G.o.d's right hand and ever lives to pray.