Quiet Talks on Prayer Part 14

_The third mention_ is in Luke, chapter five. Not a great while after the scene just described, possibly while on the trip suggested by His answer to Peter, in some one of the numerous Galilean villages, moved with the compa.s.sion that ever burned His heart, He had healed a badly diseased leper, who, disregarding His express command, so widely published the fact of His remarkable healing that great crowds blocked Jesus' way in the village and compelled Him to go out to the country district, where the crowds which the village could not hold now throng about Him. Now note what the Master does. The authorized version says, "He withdrew into the wilderness and prayed." A more nearly literal reading would be, "He was retiring in the deserts and praying"; suggesting not a single act, but rather _a habit of action_ running through several days or even weeks.

That is, being compelled by the greatness of the crowds to go into the deserts or country, districts, and being constantly thronged there by the people, He had _less opportunity_ to get alone, and yet more need, and so while He patiently continues His work among them He studiously seeks opportunity to retire at intervals from the crowds to pray.

How much His life was like ours. Pressed by duties, by opportunities for service, by the great need around us, we are strongly tempted to give less time to the inner chamber, with door shut. "Surely this work must be done," we think, "though it does crowd and flurry our prayer time some."

"_No_," the Master's practice here says with intense emphasis. Not work first, and prayer to bless it. But the _first_ place given to prayer and then the service growing out of such prayer will be charged with unmeasured power. The greater the outer pressure on His closet-life, the more jealously He guarded against either a shortening of its time or a flurrying of its spirit. The tighter the tension, the more time must there be for unhurried prayer.

_The fourth mention_ is found in Luke, chapter six. "It came to pa.s.s in these days that He went out into the mountains to pray, and He continued all night in prayer to G.o.d." The time is probably about the middle of the second year of His public ministry. He had been having very exasperating experiences with the national leaders from Judea who dogged His steps, criticising and nagging at every turn, sowing seeds of skepticism among His simple-minded, intense-spirited Galileans. It was also the day _before_ He selected the twelve men who were to be the leaders after His departure, and preached the mountain sermon. Luke does not say that He _planned_ to spend the entire night in prayer. Wearied in spirit by the ceaseless petty picking and Satanic hatred of His enemies, thinking of the serious work of the morrow, there was just one thing for Him to do. He knew where to find rest, and sweet fellows.h.i.+p, and a calming presence, and wise counsel. Turning His face northward He sought the solitude of the mountain not far off for quiet meditation and prayer. And as He prayed and listened and talked without words, daylight gradually grew into twilight, and that yielded imperceptibly to the brilliant Oriental stars spraying down their l.u.s.trous fire-light. And still He prayed, while the darkness below and the blue above deepened, and the stilling calm of G.o.d wrapped all nature around, and hushed His heart into a deeper peace. In the fascination of the Father's loving presence He was utterly lost to the flight of time, but prayed on and on until, by and by, the earth had once more completed its daily turn, the gray streaks of dawnlight crept up the east, and the face of Palestine, fragrant with the deep dews of an eastern night, was kissed by a sun of a new day. And then, "when it was day"--how quietly the narrative goes on--"He called the disciples and _chose_ from them twelve,--and a great mult.i.tude of disciples and of the people came,--and He _healed_ all--and He opened His mouth and _taught_ them--_for power came forth from Him."_ Is it any wonder, after such a night! If all our exasperations and embarra.s.sments were followed, and all our decisions and utterances preceded, by unhurried prayer, what power would come forth from us, too. Because as He is even so are we in this world.

_The fifth mention_ is made by Matthew, chapter fourteen, and Mark, chapter six, John hinting at it in chapter six of his gospel. It was about the time of the third pa.s.sover, the beginning of His last year of service.

Both He and the disciples had been kept exceedingly busy with the great throng coming and going incessantly. The startling news had just come of the tragic death of His forerunner. There was need of bodily rest, as well as of quiet to think over the rapidly culminating opposition. So taking boat they headed towards the eastern sh.o.r.e of the lake. But the eager crowds watched the direction taken and spreading the news, literally "ran"

around the head of the lake and "out-went them," and when He stepped from the boat for the much-needed rest there was an immense company, numbering thousands, waiting for Him. Did some feeling of impatience break out among the disciples that they could not be allowed a little leisure? Very likely, for they were so much like us. But _He_ was "moved with compa.s.sion" and, wearied though He was, patiently spent the entire day in teaching, and then, at eventime when the disciples proposed sending them away for food, He, with a handful of loaves and fishes, satisfied the bodily cravings of as many as five thousand.

There is nothing that has so appealed to the ma.s.ses in all countries and all centuries as ability to furnish plenty to eat. Literally tens of thousands of the human race fall asleep every night hungry. So here. At once it is proposed by a great popular uprising, under the leaders.h.i.+p of this wonderful man as king, to throw off the oppressive Roman yoke.

Certainly if only His consent could be had it would be immensely successful, they thought. Does this not rank with Satan's suggestion in the wilderness, and with the later possibility coming through the visit of the Greek deputation, of establis.h.i.+ng the kingdom without suffering? It was a temptation, even though it found no response within Him. With the over-awing power of His presence so markedly felt at times He quieted the movement, "constrained"[44] the disciples to go by boat before Him to the other side while He dismissed the throng. "And after He had _taken leave of them_"--what gentle courtesy and tenderness mingled with His irrevocable decision--"He went up in the mountain _to pray_," and "_continued in prayer_" until the morning watch. A second night spent in prayer! Bodily weary, His spirit startled by an event which vividly foreshadowed His own approaching violent death, and now this vigorous renewal of His old temptation, again He had recourse to His one unfailing habit of getting off alone _to pray._ Time alone _to pray; more_ time to pray, was His one invariable offset to all difficulties, all temptations, and all needs. How much more there must have been in prayer as He understood and practiced it than many of His disciples to-day know.

Deepening Shadows.

We shall perhaps understand better some of the remaining prayer incidents if we remember that Jesus is now in the last year of His ministry, the acute state of His experiences with the national leaders preceding the final break. The awful shadow of the cross grows deeper and darker across His path. The hatred of the opposition leader gets constantly intenser.

The conditions of disciples.h.i.+p are more sharply put. The inability of the crowds, of the disciples, and others to understand Him grows more marked.

Many followers go back. He seeks to get more time for intercourse with the twelve. He makes frequent trips to distant points on the border of the outside, non-Jewish world. The coming scenes and experiences--_the_ scene on the little hillock outside the Jerusalem wall--seem never absent from His thoughts. _The sixth mention_ is made by Luke, chapter nine. They are up north in the neighbourhood of the Roman city of Caesarea Philippi. "And it came to pa.s.s as He was praying alone, the disciples were with Him."

Alone, so far as the mult.i.tudes are concerned, but seeming to be drawing these twelve nearer to His inner life. Some of these later incidents seem to suggest that he was trying to woo them into something of the same love for the fascination of secret prayer that He had. How much they would need to pray in the coming years when He was gone. Possibly, too, He yearned for a closer fellows.h.i.+p with them. He loved human fellows.h.i.+p, as Peter and James and John, and Mary and Martha and many other gentle women well knew.

And there is no fellows.h.i.+p among men to be compared with fellows.h.i.+p _in prayer_.

"There is a place where _spirits blend_, Where _friend holds fellows.h.i.+p with friend_, A place than all beside more sweet, It is the blood-bought mercy-seat."

_The seventh mention_ is in this same ninth chapter of Luke, and records a third night of prayer. Matthew and Mark also tell of the transfiguration scene, but it is Luke who explains that He went up into the mountain _to pray_, and that it was _as He was praying_ that the fas.h.i.+on of His countenance was altered. Without stopping to study the purpose of this marvellous manifestation of His divine glory to the chosen three at a time when desertion and hatred were so marked, it is enough now to note the significant fact that it was while _He was praying_ that the wondrous change came. _Transfigured while praying! _ And by His side stood one who centuries before on the earth had spent so much time alone with G.o.d that the glory-light of that presence transfigured _his_ face, though he was unconscious of it. A s.h.i.+ning face caused by contact with G.o.d! Shall not we, to whom the Master has said, "follow Me," get alone with Him and His blessed Word, so habitually, with open or uncovered face, that is, with eyesight unhindered by prejudice or self-seeking, that mirroring the glory of His face we shall more and more come to bear His very likeness upon our faces?[45]

"And the face s.h.i.+nes bright With a glow of light From His presence sent Whom she loves to meet.

"Yes, the face beams bright With an inner light As by day so by night, In shade as in s.h.i.+ne, With a beauty fine, That she wist not of, From some source within.

And above.

"Still the face s.h.i.+nes bright With the glory-light From the mountain height.

Where the resplendent sight Of His face Fills her view And illumines in turn First the few, Then the wide race."

_The eighth mention_ is in the tenth chapter of Luke. He had organized a band of men, sending them out in two's into the places he expected to visit. They had returned with a joyful report of the power attending their work; and standing in their midst, His own heart overflowing with joy, He looked up and, as though the Father's face was visible, spake out to Him the gladness of His heart. He seemed to be always conscious of His Father's presence, and the most natural thing was to speak to Him. They were always within speaking distance of each other, and always on speaking terms.

_The ninth mention_ is in the eleventh chapter of Luke, very similar to the sixth mention, "It came to pa.s.s as He was praying in a certain place that when He ceased one of His disciples said unto Him, 'Lord, teach us to pray.'" Without doubt these disciples were praying men. He had already talked to them a great deal about prayer. But as they noticed how large a place prayer had in His life, and some of the marvellous results, the fact came home to them with great force that there must be some fascination, some power, some secret in prayer, of which _they were ignorant._ This Man was a master in the fine art of prayer. _They_ really did not know how to pray, they thought. How their request must have delighted Him! At last they were being aroused concerning _the_ great secret of power. May it be that this simple recital of His habits of prayer may move every one of us to get alone with Him and make the same earnest request. For the first step in _learning_ to pray is to pray,--"Lord, teach me to pray." And who _can_ teach like Him?

_The tenth mention_ is found in John, chapter eleven, and is the second of the four instances of ejaculatory prayer. A large company is gathered outside the village of Bethany, around a tomb in which four days before the body of a young man had been laid away. There is Mary, still weeping, and Martha, always keenly alive to the proprieties, trying to be more composed, and their personal friends, and the villagers, and the company of acquaintances and others from Jerusalem. At His word, after some hesitation, the stone at the mouth of the tomb is rolled aside. And Jesus lifted up His eyes and said, "Father, I thank Thee that Thou heardest Me; and I knew that Thou hearest Me always; but because of the mult.i.tude that standeth around I said it that they may believe that Thou didst send Me!"

Clearly before coming to the tomb He had been praying in secret about the raising of Lazarus, and what followed was in answer to His prayer. How plain it becomes that all the marvellous power displayed in His brief earthly career _came through prayer_. What inseparable intimacy between His life of activity at which the mult.i.tude then and ever since has marvelled, and His hidden closet-life of which only these pa.s.sing glimpses are obtained. Surely the greatest power entrusted to man is prayer-power.

But how many of us are untrue to the trust, while this strangely omnipotent power put into our hands lies so largely unused.

Note also the certainty of His faith in the Hearer of prayer: "I thank Thee that Thou heardest Me." There was nothing that could be _seen_ to warrant such faith. There lay the dead body. But He trusted as _seeing_ Him who is _invisible_. Faith is blind, except upward. It is blind to impossibilities and deaf to doubt. It listens only to G.o.d and sees only His power and acts accordingly. Faith is not believing that He _can_ but that He _will_. But such faith comes only of close continuous contact with G.o.d. Its birthplace is in the secret closet; and time and the open Word, and an awakened ear and a reverent quiet heart are necessary to its growth.

_The eleventh mention_ is found in the twelfth chapter of John. Two or three days before the fated Friday some Greek visitors to the Jewish feast of Pa.s.sover sought an interview with Him. The request seemed to bring to His mind a vision of the great outside world, after which His heart yearned, coming to Him so hungry for what only He could give. And instantly athwart that vision like an ink-black shadow came the other vision, never absent now from His waking thoughts, _of the cross_ so awfully near. Shrinking in horror from the second vision, yet knowing that only through its realization could be realized the first,--seemingly forgetful for the moment of the by-standers, as though soliloquizing, He speaks--"now is My soul troubled; and what shall I say? Shall I say, Father _save_ Me from this hour? But for this cause came I unto this hour: _this_ is what I will say (and the intense conflict of soul merges into the complete victory of a wholly surrendered will) _Father, glorify Thy name_." Quick as the prayer was uttered, came the audible voice out of heaven answering, "I have both glorified it and will glorify it again."

How near heaven must be! How quickly the Father hears! He must be bending over, intently listening, eager to catch even faintly whispered prayer.

Their ears, full of earth-sounds, unaccustomed to listening to a heavenly voice, could hear nothing intelligible. He had a _trained ear_. Isaiah 50:4 revised (a pa.s.sage plainly prophetic of Him), suggests how it was that He could understand this voice so easily and quickly. "He wakeneth morning by morning, He wakeneth mine ear to hear as they that are taught."

A taught ear is as necessary to prayer as a taught tongue, and the daily morning appointment with G.o.d seems essential to both.

Under the Olive Trees.

_The twelfth mention_ is made by Luke, chapter twenty-two. It is Thursday night of Pa.s.sion week, in the large upper room in Jerusalem where He is celebrating the old Pa.s.sover feast, and initiating the new memorial feast.

But even that hallowed hour is disturbed by the disciples' self-seeking disputes. With the great patience of great love He gives them the wonderful example of humility of which John thirteen tells, speaking gently of what it meant, and then turning to Peter, and using his old name, He says, "Simon, Simon, behold Satan asked to have you that he might sift you as wheat, but I made supplication for thee that thy faith fail not." _He had been praying for Peter by name!_ That was one of His prayer-habits, praying for others. And He has not broken off that blessed habit yet. He is able to save to the uttermost them that draw near to G.o.d through Him _seeing He ever liveth to make intercession for them_. His occupation now seated at His Father's right hand in glory is _praying for each of us_ who trust Him. By name? Why not?

_The thirteenth mention_ is the familiar one in John, chapter seventeen, and cannot be studied within these narrow limits, but merely fitted into Us order. The twelfth chapter contains His last words to the world. In the thirteenth and through to the close of this seventeenth He is alone with His disciples. If this prayer is read carefully in the revised version it will be seen that its standpoint is that of one who thinks of His work down in the world as already done (though the chief scene is yet to come) and the world left behind, and now He is about re-entering His Father's presence to be re-instated in glory there. It is really, therefore, a sort of specimen of the praying for us in which He is _now_ engaged, and so is commonly called the intercessory or high-priestly prayer. For thirty years He lived a perfect life. For three and a half years He was a prophet speaking to men for G.o.d. For nineteen centuries He has been high priest speaking to G.o.d for men. When He returns it will be as King to reign over men for G.o.d.

_The fourteenth mention_ brings us within the sadly sacred precincts of Gethsemane garden, one of His favourite prayer-spots, where He frequently went while in Jerusalem. The record is found in Matthew twenty-six, Mark fourteen, and Luke twenty-one. Let us approach with hearts hushed and heads bared and bowed, for this is indeed hallowed ground. It is a little later on that same Thursday night, into which so much has already been pressed and so much more is yet to come. After the talk in the upper room, and the simple wondrous prayer, He leads the little band out of the city gate on the east across the swift, muddy Kidron into the inclosed grove of olive trees beyond. There would be no sleep for Him that night. Within an hour or two the Roman soldiers and the Jewish mob, led by the traitor, will be there searching for Him, and He meant to spend the intervening time in _prayer_. With the longing for sympathy so marked during these latter months, He takes Peter and James and John and goes farther into the deeply-shadowed grove. But now some invisible power tears him away and plunges Him alone still farther into the moonlit recesses of the garden; and there a strange, awful struggle of soul ensues. It seems like a renewal of the same conflict He experienced in John twelve when the Greeks came, but immeasurably intenser. He who in Himself knew no sin was now beginning to realize in His spirit what within a few hours He realized _actually_, that He was in very deed to be made sin for us. And the awful realization comes in upon Him with such terrific intensity that it seems as though His physical frame cannot endure the strain of mental agony. The _actual_ experience of the next day produced such mental agony that His physical strength gave way. For He died not of His physical suffering, excruciating as that was, but literally of a broken heart, its walls burst asunder by the strain of soul. It is not possible for a sinning soul to appreciate with what nightmare dread and horror the sinless soul of Jesus must have approached the coming contact with the sin of a world. With bated breath and reverent gaze one follows that lonely figure among the trees; now kneeling, now falling upon His face, lying prostrate, "He prayed that _if_ it were possible the hour might pa.s.s away from Him." One s.n.a.t.c.h of that prayer reaches our ears: "Abba, Father, all things are possible unto Thee--_if_ it be possible let this cup pa.s.s away from Me; nevertheless not as I will, but as Thou wilt." How long He remained so in prayer we do not know, but so great was the tension of spirit that a messenger from heaven appeared and strengthened Him. Even after that "being in an agony He prayed more earnestly (literally, more stretched out, more strainedly) and His sweat became as it were great clots of blood falling down upon the ground." When at length He arises from that season of conflict and prayer, the victory seems to be won, and something of the old-time calm rea.s.serts itself. He goes to the sleeping disciples, and mindful of their coming temptation, admonishes them to pray; then returns to the lonely solitude again for more prayer, but the change in the form of prayer tells of the triumph of soul, "O My Father, if this cup _cannot_ pa.s.s away except I drink it, Thy will be done." The victory is complete. The crisis is past. He yields Himself to that dreaded experience through which alone the Father's loving plan for a dying world can be accomplished. Again He returns to the poor, weak disciples, and back again for another bit of strengthening communion, and then the flickering glare of torches in the distance tells Him that "the hour is come." With steady step and a marvellous peace lighting His face He goes out to meet His enemies. He overcame in this greatest crisis of His life _by prayer_.

_The fifteenth mention_ is the final one. Of the seven sentences which He spake upon the cross, three were prayers. Luke tells us that while the soldiers were driving the nails through His hands and feet and lifting the cross into place, He, thinking even then not of self, but of others, said, "Father, forgive them, they know not what they do."

It was as the time of the daily evening sacrifice drew on, near the close of that strange darkness which overcast all nature, after a silence of three hours, that He loudly sobbed out the piercing, heart-rending cry, "My G.o.d, My G.o.d, why didst Thou forsake Me?" A little later the triumphant shout proclaimed His work done, and then the very last word was a prayer quietly breathed out, as He yielded up His life, "Father, into Thy hands I commend My spirit." And so His expiring breath was vocalized into prayer.

A Composite Picture.

It may be helpful to make the following summary of these allusions.

1. _His times of prayer_: His regular habit seems plainly to have been to devote the early morning hour to communion with His Father, and to depend upon that for constant guidance and instruction. This is suggested especially by Mark 1:35; and also by Isaiah 50:4-6 coupled with John 7:16 l.c., 8:28, and 12:49.

In addition to this regular appointment, He sought other opportunities for secret prayer as special need arose; late at night after others had retired; three times He remained in prayer all the night; and at irregular intervals between times. Note that it was usually a _quiet_ time when the noises of earth were hushed. He spent special time in prayer _before_ important events and also _afterwards_. (See mentions 1, 2, 3, 4, 5, 10 and 14.)

2. _His places of prayer_: He who said, "Enter into thine inner chamber and when thou hast shut the door, pray to thy Father in secret," Himself had no fixed inner chamber, during His public career, to make easier the habitual retirement for prayer. Homeless for the three and a half years of ceaseless travelling, His place of prayer was a desert place, "the deserts," "the mountains," "a solitary place." He loved nature. The hilltop back of Nazareth village, the slopes of Olivet, the hillsides overlooking the Galilean lake, were His favourite places. Note that it was always a _quiet_ place, shut away from the discordant sounds of earth.

3. _His constant spirit of prayer_: He was never out of the spirit of prayer. He could be alone in a dense crowd. It has been said that there are sorts of solitude, namely, of time, as early morning, or late at night; solitude of place, as a hilltop, or forest, or a secluded room; and solitude of spirit, as when one surrounded by a crowd may watch them unmoved, or to be lost to all around in his own inner thought. Jesus used all three sorts of solitude for talking with His Father. (See mentions 8, 10, 11 and 15.)

4. _He prayed in the great crises of His life_: Five such are mentioned: Before the awful battle royal with Satan in the Quarantanian wilderness at the outset; before choosing the twelve leaders of the new movement; at the time of the Galilean uprising; before the final departure from Galilee for Judea and Jerusalem; and in Gethsemane, the greatest crisis of all. (See mentions 1, 4, 5, 7 and 14.)

5. He prayed for others by name, and still does. (See mention 13.)

6. _He prayed with others_: A habit that might well be more widely copied.

A few minutes spent in quiet prayer by friends or fellow-workers before parting wonderfully sweetens the spirit, and cements friends.h.i.+ps, and makes difficulties less difficult, and hard problems easier of solution.

(See mentions 7, 9 and 13.)

7. _The greatest blessings of His life came during prayer_: Six incidents are noted: while praying, the Holy Spirit came upon Him; He was transfigured; three times a heavenly voice of approval came; and in His hour of sorest distress in the garden a heavenly messenger came to strengthen Him. (See mentions 1, 7, 11 and 14.)

How much prayer meant to Jesus! It was not only His _regular habit_, but His resort in _every emergency_, however slight or serious. When perplexed He _prayed_. When hard pressed by work He _prayed_. When hungry for fellows.h.i.+p He found it in _prayer_. He chose His a.s.sociates and received His messages _upon His knees_. If tempted, He _prayed_. If criticised, He _prayed_. If fatigued in body or wearied in spirit, He had recourse to His one unfailing habit of _prayer. Prayer_ brought Him _unmeasured power_ at the beginning, and _kept_ the flow unbroken and undiminished. There was no emergency, no difficulty, no necessity, no temptation that would not yield to prayer, as He practiced it. Shall not we, who have been tracing these steps in His prayer life, go back over them again and again until we breathe in His very spirit of prayer? And shall we not, too, ask Him daily to teach us how to pray, and then plan to get alone with Him regularly that He may have opportunity to teach us, and we the opportunity to practice His teaching?