p. 52 | Teach Us to Pray by John Orr Corliss

International Tract and Missionary Society · Oakland, California · Jan 22, 1885

Teach Us to Pray.

By John Orr Corliss

NONE of us know how to pray as we ought. Even the disciples of our Lord besought him for the knowledge of what they lacked in this direction. It is altogether probable that they had forms of prayer, and methods of approaching to God, before they made their request of the Master. But upon hearing him address the Father, they were deeply impressed with the solemn manner, and the appropriate words of the occasion, and felt their need of instruction. Perhaps they had not before had a just sense of the power and majesty of him whom they addressed, and consequently they had not approached him with that humility and fervor that would honor God, and bring his blessing to them.

The Lord did not let their request come to him unheeded. The form of petition he taught them has ever since been used by old and young, as most expressive of our daily needs. How brief that prayer, and yet how complete! It is free from repetition, and is therefore a model of faith. On this point, the Saviour gave special instruction: "Use not vain repetitions, as the heathen do; for they think that they shall be heard for their much speaking." Matt. 6:7.

From this expression one may learn that God does not hear a prayer more readily for the repetitions which it contains. It is not necessary to coax the Lord to do for us. When we have asked, as taught by our Saviour, it is our privilege to believe that God will bestow, if it is for our good. "Ask and ye shall receive." It then becomes duty for us to wait and trust; and though we may wait long, it is but a test of our faith; still we should trust.

Repetitions, then, are always useless; they are vain. Sometimes they may amount to blasphemy. One should therefore use the name of God, even in prayer, with due consideration, and becoming reverence. It is said that the Jews anciently did not use the real name of Jehovah in their petitions to him. Having a sense of his infinite majesty, they feared to speak his holy name, lest it should be done without honor and reverence. They substituted, therefore, another word as a name by which to address the Creator.

Who shall decide the motive of our Saviour in omitting the name of that high and holy Being in the opening of that noble prayer? One thing is certain: he did omit the name, but instead, taught us to say: "Our Father which art in Heaven." The name of him whom he teaches us to call "Father" is withheld, but he immediately adds: "Hallowed be thy name." That name is holy; speak it not except in reverential awe. The too frequent use of it even while praying, can but beget undue familiarity and irreverence.

When praying in the presence of others, we should study brevity. It is not wisdom to tell the Lord a long story about general matters, of which he knows infinitely more than we can think. It displays a lack of genuine humility; and tends to presumption. Besides it is injustice to those who worship with us; because by so doing we take time that properly belongs to others, and might be used by them in prayer. Again, such long prayers bring weariness, and consequent dullness, to the meeting. If the model were followed that our Saviour gave when he taught his disciples to pray, more prayers, and more acceptable worship, would be offered in prayer-meetings.

It is not necessary to always repeat the exact words of that prayer, though at times it may be very beneficial to do so. In his instruction, the Saviour first endeavoured to guard his hearers against certain existing abuses, as praying on street corners, and offering long prayers, in which set expressions were repeated. Then said he: "After this manner therefore pray ye." In other words, be devout, be humble, be brief.

Be just the opposite in every way of those whom I have mentioned.

"Be ye thankful," wrote the apostle to the church at Colosse. Again he exhorts (1 Thess. 5:18): "In everything give thanks; for this is the will of God in Christ Jesus concerning you." If one desires favor of God, he should be thankful for blessings already received; otherwise he demands something for which he gives nothing in return. Our blessings do not come because we give something in exchange, yet the gift is required from us, because it shows our attitude before him who bestows the favor. It is reasonable, then, that if we expect answers to our petitions, we should express gratitude for blessings already received.

Exercise faith. The Lord is not pleased to have any one pray to him otherwise. The apostle says that "without faith it is impossible to please him." It would be useless mockery to ask a fellow-man for that which we had no faith he was able or willing to bestow. How much more is it a dishonor to God to ask favors of him, and be faithless, knowing as we must that he reads our minds. Why not then approach him trustingly? He knows our needs. "Be careful [distracted; confused] for nothing," says the inspired exhortation; "but in everything by prayer and supplication with thanksgiving let your requests be made known unto God." Phil. 4:6. Thus we see that it is our privilege to trust God, when overtaken by matters calculated to distract or confuse us. It is well, however, to note that even under such circumstances the conditions require that no murmuring shall have place in the heart, but that thanksgiving shall accompany the petition offered.

It is also important that we thoroughly examine our hearts, and the fruits of our past lives. "I will therefore," wrote the instructor of Timothy, "that men pray everywhere, lifting up holy hands, without wrath and doubting." No secret sin should be cherished; no remnant of malice or jealousy entertained toward any; no lurking doubt should be allowed to dim the faith. These and all such conditions must be met if prayer avails. Let all who would succeed in the Christian race give heed to the instructions of the inspired word, lest they forfeit the blessings of this life, and the bliss of the world to come.

J. O. CORLISS.