Part 42

1. THE REVELATION OF GOD. 2. THE WORK OF THE SON. 3. THE ASSISTANCE OF THE SPIRIT. 4. THE PROMISES. 5. CHRISTIAN TESTIMONY.

IV. ITS OBJECTS.

1. GOD THE FATHER. 2. CHRIST THE SON. 3. THE HOLY SPIRIT.

V. ITS METHOD.

1. POSTURE. 2. TIME AND PLACE.

VI. HINDEANCES AND HELPS.

1. HINDRANCES. 2. HELPS--ESSENTIALS.

G. PRAYER.

I. THE IMPORTANCE OF PRAYER.

Even a cursory perusal of the Scriptures will reveal the large and important place which the doctrine of Prayer finds therein. The Christian life cannot be sustained without it; it is the Christian's vital breath. Its importance is seen when we recall:

That the neglect of prayer is grievous to the Lord (Isa. 43:21, 22; 64:6, 7, R. V.). That many evils in life are to be attributed to the lack of prayer (Zeph. 1:4-6; Dan. 9:13, 14, cf. Hosea 7:13, 14; 8:13, 14).

That it is a sin to neglect prayer (1 Sam. 12:23).

That to continue in prayer is a positive command (Col. 4:2, R. V.; 1 Thess. 5:17; we are commanded to take leisure or a vacation for prayer: 1 Cor. 7:5).

That it is God's appointed method of obtaining what He has to bestow (Dan. 9:3; Matt. 7:7-11; 9:24-29; Luke 11:13).

That the lack of the necessary blessings in life comes from failure to pray (James 4:2).

That the apostles regarded prayer as the most important employment that could engage their time or attention (Acts 6:4; Rom. 1:9; Col. 1:9).

II. THE NATURE OF PRAYER.

It is interesting to trace the development of prayer in the Scriptures.

In the life of the patriarch Abraham prayer seems to have taken the form of a dialogue--God and man drawing near and talking to each other (Gen. 18; 19); developing into intercession (Gen. 17:18; 18:23, 32), and then into personal prayer (Gen. 15:2; 24:12); Jacob, (Gen. 28:20; 32:9-12, 24; Hosea 12:4). The patriarchal blessings are called prayers (Gen 49:1; Deut. 33:11).

During the period of the Law. Not very much prominence is given to formal prayer during this period. Deut. 26:1-15 seems to be the only one definitely recorded. Prayer had not yet found a stated place in the ritual of the law. It seems to have been more of a personal than a formal matter, and so while the Law may not afford much material, yet the life of the lawgiver, Moses, abounds with prayer (Exod. 5:22; 32:11; Num. 11:11-15).

Under Joshua (7:6-9; 10:14), and the judges (c. 6) we are told that the children of Israel "cried unto the Lord."

Under Samuel prayer seems to have assumed the nature of intercession (1 Sam. 7:5, 12; 8:16-18); personal (1 Sam. 15:11, 35; 16:1). In Jeremiah (15:1) Moses and Samuel are represented as offering intercessory prayer for Israel.

David seems to regard himself as a prophet and priest, and prays without an intercessor (2 Sam. 7:18-29).

The prophets seem to have been intercessors, e.g., Elijah (1 Kings 18). Yet personal prayers are found among the prophets (Jer. 20--both personal and intercessory; 33:3; 42:4; Amos 7).

In the Psalms prayer takes the form of a pouring out of the heart (42:4; 62:8; 100:2, title). The psalmist does not seem to go before God with fixed and orderly petitions so much as simply to pour out his feelings and desires, whether sweet or bitter, troubled or peaceful. Consequently the prayers of the psalmist consist of varying moods: complaint, supplication, confession, despondency, praise.

True prayer consists of such elements as adoration, praise, petition, pleading, thanksgiving, intercession, communion, waiting. The closet into which the believer enters to pray is not only an oratory --a place of prayer, it is an observatory--a place of vision. Prayer is not "A venture and a voice of mine; but a vision and a voice divine." Isa. 63:7; 64:12, illustrates all essential forms of address in prayer.

III. THE POSSIBILITY OF PRAYER.

This possibility consists in five things: