The Conquest of Prayer by C. M. S.

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Nov 19, 1908

The Conquest of Prayer

By C. M. S.

OUR LORD, during his earthly ministry, taught his followers a lesson on prayer which can not be disregarded with safety. That lesson he taught by both precept and example. Those lonely nights in the wilderness, with no ear but that of the Father listening to his petition, brought spiritual refreshing and spiritual strengthening, without which even he, the Prince of heaven, could not have carried on to victory the warfare against Lucifer, or borne successfully to the cross the crushing load of this world's sin.

The victory of Christ was won through the power of persistent prayer, and there is no other channel of strength provided for those who would follow in his footsteps. Without that power, human weakness pits itself against the whole kingdom of darkness, and the result of the conflict is certain defeat for the human. Six thousand years of inherited weakness and tendency to sin, arrayed against six thousand years of experience; cunning practise on the part of Satan and his followers, leaves no question as to who will be victor in the individual struggle, unless the human contestant draws power from that Source to which our divine Example turned daily and hourly in his need.

From the beginning of human history to the present moment, two colors have been woven into the warp of man's experience,—a black and a white,—one representing Satan and his influence upon human hearts and lives, and the other representing Christ and his influence; and it has always been in man to choose which color shall dominate. But to choose the white, without laying hold of the power of heaven in prayer for strength to carry out the choice, is certain defeat. The black will dominate in spite of the choice. The tendencies to sin will thrive in such a spiritual atmosphere, the power of resistance will shrivel and waste away, and the world will see an example of a dissatisfied, disappointed, disheartened man, approving of the good, but powerless to do it; disgusted with sin, but practising it diligently; his eyes turned feebly in the direction of heaven, while his feet carry him steadily toward ruin.

It is against such a contingency that our Saviour warns us in the parable of the importunate widow: “He spake a parable unto them to this end, that men ought always to pray, and not to faint.” There is no alternative—a neglect of prayer means spiritual syncope. If we would be victors, we must not faint; if we would not faint, we must pray.

But prayer must be intelligent. A repetition of forms of expression is not prayer. The prayer-wheel of the Tibetan, which is supposed to utter a prayer every time it is turned over by the wind, is just as effectual as a prayer that consists in words only and repetition of stereotyped phrases. Such prayers lift no clouds of darkness, dispel no gloom, bring down no strength, win no victories. The true prayer is the soul's earnest expression of its actual and understood needs. This prayer goes straight up to the throne of God. The words of the other drop like clods on the coffin of a dead hope.

The Saviour condemned those who, “for a pretense make long prayers.” “These,” said he, “shall receive greater condemnation.” Mark 12:40. Such, pretending to be in communion with

God, were, in reality, seeking by the very attitude of prayer, to impress the people with their sanctity, that they might the more easily carry out their schemes of robbery. Such persons were literally stealing the livery of heaven to serve the devil in. If our purpose in public prayer is anything else than to glorify God and present the needs of his children, we stand condemned. The prayer of pretense is heard only to record judgment against us. It were better not to pray than to utter such a prayer. The true prayer brings us into harmony with God's purpose, and makes it possible for him to work in us and through us.

There is one thing that will always stand as an effectual barrier against the answer of our prayers, and that is iniquity nurtured in the heart. The psalmist says: “If I regard iniquity in my heart, the Lord will not hear.” Iniquity and righteousness can not tenant together in the same dwelling. When we harbor iniquity, we bid righteousness go, and it is the prayer of the righteous that the Lord promises to hear. This includes every soul that has accepted Christ's righteousness; otherwise there would be no prayers from earth heard in heaven, for we read: “In thy sight no man living is righteous.” Ps. 143:2. When we come before the throne of God, pleading forgiveness in the name of Jesus Christ, God sees us through his righteousness, and counts us righteous. Then the hunger of the soul for divine strength and grace is satisfied, the prayer is answered. “The supplication of a righteous man availeth much in its working.” James 5:16. That assurance fits a prayer thus offered. Sin confessed, and a suppliant appearing before the throne of grace in Jesus' name, pleading for the supplying of the soul's needs,—these are the conditions which make prayers answerable; and such communion with heaven arms and strengthens the soul for every conflict with the powers of sin. Thus armed and thus strengthened, our victory is assured. While nothing pleases Satan better than to see men pouring out prayers of pretense, thoughtless mouthings of words and phrases, there is nothing that so quickly puts him to flight as an earnest soul in frequent communion with heaven.

C. M. S.