"How glibly we talk of praying without ceasing!
Yet we are quite apt to quit, if our prayer remained unanswered but one
week or month! We assume that by a stroke of His arm or an action of His
will, God will give us what we ask. It never seems to dawn on us, that
He is the Master of nature, as of grace, and that, sometimes He chooses
one way, and sometimes another in which to do His work. It takes years,
sometimes, to answer a prayer and when it is answered, and we look backward
we can see that it did. But God knows all the time, and it is His will
that we pray, and pray, and still pray, and so come to know, indeed and
of a truth, what it is to pray without ceasing." -- ANON.
OUR Lord Jesus declared that "men ought always to pray and not to faint,"
and the parable in which His words occur, was taught with the intention
of saving men from faint-heartedness and weakness in prayer. Our Lord was
seeking to teach that laxity must be guarded against, and persistence fostered
and encouraged. There can be no two opinions regarding the importance of
the exercise of this indispensable quality in our praying.
Importunate prayer is a mighty movement of the soul toward God. It is a
stirring of the deepest forces of the soul, toward the throne of heavenly
grace. It is the ability to hold on, press on, and wait. Restless desire,
restful patience, and strength of grasp are all embraced in it. It is not
an incident, or a performance, but a passion of soul. It is not a want,
half-needed, but a sheer necessity.
The wrestling quality in importunate prayers does not spring from physical
vehemence or fleshly energy. It is not an impulse of energy, not a mere
earnestness of soul; it is an inwrought force, a faculty implanted and aroused
by the Holy Spirit. Virtually, it is the intercession of the Spirit of God,
in us; it is, moreover, "the effectual, fervent prayer, which availeth
much." The Divine Spirit informing every element within us, with the
energy of His own striving, is the essence of the importunity which urges
our praying at the mercy-seat, to continue until the fire falls and the
blessing descends. This wrestling in prayer may not be boisterous nor vehement,
but quiet, tenacious and urgent. Silent, it may be, when there are no visible
outlets for its mighty forces.
Nothing distinguishes the children of God so clearly and strongly as prayer.
It is the one infallible mark and test of being a Christian. Christian people
are prayerful, the worldly-minded, prayerless. Christians call on God; worldlings
ignore God, and call not on His Name. But even the Christian had need to
cultivate continual prayer. Prayer must be habitual, but much more than
a habit. It is duty, yet one which rises far above, and goes beyond the
ordinary implications of the term. It is the expression of a relation to
God, a yearning for Divine communion. It is the outward and upward flow
of the inward life toward its original fountain. It is an assertion of the
soul's paternity, a claiming of the sonship, which links man to the Eternal.
Prayer has everything to do with moulding the soul into the image of God,
and has everything to do with enhancing and enlarging the measure of Divine
grace. It has everything to do with bringing the soul into complete communion
with God. It has everything to do with enriching, broadening and maturing
the soul's experience of God. That man cannot possibly be called a Christian,
who does not pray. By no possible pretext can he claim any right to the
term, nor its implied significance. If he do not pray, he is a sinner, pure
and simple, for prayer is the only way in which the soul of man can enter
into fellowship and communion with the Source of all Christlike spirit and
energy. Hence, if he pray not, he is not of the household of faith.
In this study however, we turn our thought to one phase of prayer -- that
of importunity; the pressing of our desires upon God with urgency and perseverance;
the praying with that tenacity and tension which neither relaxes nor ceases
until its plea is heard, and its cause is won.
He who has clear views of God, and Scriptural conceptions of the Divine
character; who appreciates his privilege of approach unto God; who understands
his inward need of all that God has for him -- that man will be solicitous,
outspoken and importunate. In Holy Writ, the duty of prayer, itself, is
advocated in terms which are only barely stronger than those in which the
necessity for its importunity is set forth. The praying which influences
God is declared to be that of the fervent, effectual outpouring of a righteous
man. That is to say, it is prayer on fire, having no feeble, flickering
flame, no momentary flash, but shining with a vigorous and steady glow.
The repeated intercessions of Abraham for the salvation of Sodom and Gomorrah
present an early example of the necessity for, and benefit deriving from
importunate praying. Jacob, wrestling all night with the angel, gives significant
emphasis to the power of a dogged perseverance in praying, and shows how,
in things spiritual, importunity succeeds, just as effectively as it does
in matters relating to time and sense.
As we have noted, elsewhere, Moses prayed forty days and forty nights, seeking
to stay the wrath of God against Israel, and his example and success are
a stimulus to present-day faith in its darkest hour. Elijah repeated and
urged his prayer seven times ere the raincloud appeared above the horizon,
heralding the success of his prayer and the victory of his faith. On one
occasion Daniel though faint and weak, pressed his case three weeks, ere
the answer and the blessing came.
Many nights during His earthly life did the blessed Saviour spend in prayer.
In Gethsemane He presented the same petition, three times, with unabated,
urgent, yet submissive importunity, which involved every element of His
soul, and issued in tears and bloody sweat. His life crises were distinctly
marked, his life victories all won, in hours of importunate prayer. And
the servant is not greater than his Lord.
The Parable of the Importunate Widow is a classic of insistent prayer. We
shall do well to refresh our remembrance of it, at this point in our study:
"And He spake a parable unto them to this end, that
men ought always to pray, and not to faint; saying, There was in a city
a judge, which feared not God, neither regarded man; and there was a widow
in that city; and she came unto him, saying, Avenge me of my adversary.
And he would not for a while; but afterward he said within himself, Though
I fear not God nor regard man; yet because this widow troubleth me, I
will avenge her, lest by her continual coming she weary me. And the Lord
said, Hear what the unjust judge saith. And shall not God avenge His own
elect, which cry day and night unto Him, though He bear long with them?
I tell you He will avenge them speedily."
This parable stresses the central truth of importunate prayer. The widow
presses her case till the unjust judge yields. If this parable does not
teach the necessity for importunity, it has neither point nor instruction
in it. Take this one thought away, and you have nothing left worth recording.
Beyond all cavil, Christ intended it to stand as an evidence of the need
that exists, for insistent prayer.
We have the same teaching emphasized in the incident of the Syrophenician
woman, who came to Jesus on behalf of her daughter. Here, importunity is
demonstrated, not as a stark impertinence, but as with the persuasive habiliments
of humility, sincerity, and fervency. We are given a glimpse of a woman's
clinging faith, a woman's bitter grief, and a woman's spiritual insight.
The Master went over into that Sidonian country in order that this truth
might be mirrored for all time -- there is no plea so efficacious as importunate
prayer, and none to which God surrenders Himself so fully and so freely.
The importunity of this distressed mother, won her the victory, and materialized
her request. Yet instead of being an offence to the Saviour, it drew from
Him a word of wonder, and glad surprise. "O woman, great is thy faith!
Be it unto thee, even as thou wilt."
He prays not at all, who does not press his plea. Cold prayers have no claim
on heaven, and no hearing in the courts above. Fire is the life of prayer,
and heaven is reached by flaming importunity rising in an ascending scale.
Reverting to the case of the importunate widow, we see that her widowhood,
her friendlessness, and her weakness counted for nothing with the unjust
judge. Importunity was everything. "Because this widow troubleth
me," he said, "I will avenge her speedily, lest she weary me."
Solely because the widow imposed upon the time and attention of the unjust
judge, her case was won.
God waits patiently as, day and night, His elect cry unto Him. He is moved
by their requests a thousand times more than was this unjust judge. A limit
is set to His tarrying, by the importunate praying of His people, and the
answer richly given. God finds faith in His praying child -- the faith which
stays and cries -- and He honours it by permitting its further exercise,
to the end that it is strengthened and enriched. Then He rewards it by granting
the burden of its plea, in plenitude and finality.
The case of the Syrophenician woman previously referred to is a notable
instance of successful importunity, one which is eminently encouraging to
all who would pray successfully. It was a remarkable instance of insistence
and perseverance to ultimate victory, in the face of almost insuperable
obstacles and hindrances. But the woman surmounted them all by heroic faith
and persistent spirit that were as remarkable as they were successful. Jesus
had gone over into her country, "and would have no man know it."
But she breaks through His purpose, violates His privacy, attracts His attention,
and pours out to Him a poignant appeal of need and faith. Her heart was
in her prayer.
At first, Jesus appears to pay no attention to her agony, and ignores her
cry for relief. He gives her neither eye, nor ear, nor word. Silence, deep
and chilling, greets her impassioned cry. But she is not turned aside, nor
disheartened. She holds on. The disciples, offended at her unseemly clamour,
intercede for her, but are silenced by the Lord's declaring that the woman
is entirely outside the scope of His mission and His ministry.
But neither the failure of the disciples to gain her a hearing nor the knowledge
-- despairing in its very nature -- that she is barred from the benefits
of His mission, daunt her, and serve only to lend intensity and increased
boldness to her approach to Christ. She came closer, cutting her prayer
in twain, and falling at His feet, worshipping Him, and making her daughter's
case her own cries, with pointed brevity -- "Lord, help me!" This
last cry won her case; her daughter was healed in the self-same hour. Hopeful,
urgent, and unwearied, she stays near the Master, insisting and praying
until the answer is given. What a study in importunity, in earnestness,
in persistence, promoted and propelled under conditions which would have
disheartened any but an heroic, a constant soul.
In these parables of importunate praying, our Lord sets forth, for our information
and encouragement, the serious difficulties which stand in the way of prayer.
At the same time He teaches that importunity conquers all untoward circumstances
and gets to itself a victory over a whole host of hindrances. He teaches,
moreover, that an answer to prayer is conditional upon the amount of faith
that goes to the petition. To test this, He delays the answer. The superficial
pray-er subsides into silence, when the answer is delayed. But the man of
prayer hangs on, and on. The Lord recognizes and honours his faith, and
gives him a rich and abundant answer to his faith-evidencing, importunate
prayer. |