PAUL AND HIS PRAYING
_In the life of Frank Crossley it is told how one day in 1888 he had
said good-bye at the station to his friends, General and Mrs. Booth;
but before they steamed out he handed a letter to them giving details
of a sacrifice he had resolved to make for the Army. He came home and
was praying alone. “As I was praying,” he said, “there came over me
the most extraordinary sense of joy. It was not exactly in my head,
nor in my heart, it was almost a grasping of my chest by some strange
hand that filled me with an ecstasy I never had before. It was borne
in on me that this was the joy of the Lord.” So this servant of God
made in his pilgrimage to God an advance from which he never fell
back. He thought it likely at the time that the Booths had read this
letter in the train and this was an answer to prayer of theirs;
afterwards he heard they had prayed for him in the train just after
getting well out of Manchester._--REV. EDWARD SHILLITO.
He who studies Paul’s praying, both his prayers and his commands about
prayer, will find what a wide, general, minute, and diversified area it
covers. It will appear that these men like Wesley, Brainerd, Luther,
and all their holy successors in the spiritual realms, were not guilty
of fanaticism nor superstition when they ordered all things by prayer
great and small, and committed all things, secular and religious,
natural and spiritual, to God in prayer. In this they were but
following the great exemplar and authority of the Apostle Paul.
To seek God as Paul did by prayer, to commune with God as Paul did, to
supplicate Jesus Christ as Paul did, to seek the Holy Spirit by prayer
as Paul did, to do this without ceasing, to be always a racer, and to
win Christ as Paul did by prayer--all this makes a saint, an apostle,
and a leader for God. This kind of a life engages, absorbs, enriches,
and empowers with God and for God. Prayer, if successful, must always
engage and absorb us. This kind of praying brings Pauline days and
secures Pauline gifts. Pauline days are good, Pauline gifts are better,
but Pauline praying is best of all, for it brings Pauline days, and
secures Pauline gifts. Pauline praying costs much, is death to self,
the flesh and the world. Pauline praying is worth all it costs. Prayer
which costs nothing gets nothing. It is beggarly business at best.
Paul’s estimate of prayer is seen and enforced by the fact that Paul
was a man of prayer. His high position in the Church was not one of
dignity and position to enjoy and luxuriate in. It was not one of
officialism, nor was it one of arduous and exhaustless toil, for Paul
was preëminently a praying man.
He began his great career for Christ in the great struggle and school
of prayer. God’s convincing and wonderful argument to assure Ananias
was, “Behold he prayeth.” Three days was he without sight, neither
eating nor drinking, but the lesson was learned well.
He went out on his first great missionary trip under the power of
fasting and prayer, and they, Paul and Barnabas, established every
Church by the very same means, by fasting and prayer. He began his
work in Philippi “where prayer was wont to be made.” As “they went to
prayer,” the spirit of divination was cast out of the young woman. And
when Paul and Silas were put in prison, at midnight they prayed and
sang praises to God.
Paul made praying a habit, a business and a life. He literally gave
himself to prayer. So with him praying was not an outer garb, a mere
coloring, a paint, a polish. Praying made up the substance, the bone,
the marrow, and the very being of his religious life. His conversion
was a marvel of grace and power. His apostolic commission was full
and royal. But he did not vainly expect to make full proof of his
ministry, by the marvels of conditions and by wonderful results in
the conversion, nor by the apostolic commission signed and sealed by
Divine authority, and carrying with it all highest gifts and apostolic
enrichments, but by prayer, by ceaseless, wrestling, agonizing and
Holy Spirit praying. Thus did Paul work his work, and crown his work,
his life and the death with martyr principles and with martyr glory.
Paul had a spiritual trait which was very marked and especially
promised, and it was that of prayer. He had a profound conviction that
prayer was a great as well as a solemn duty; that prayer was a royal
privilege; that prayer was a mighty force; that prayer gauges piety,
makes faith mighty and mightier; that much prayer was necessary to
Christian success; that prayer was a great factor in the ongoing of
God’s kingdom on earth; and that God and heaven expected to pray.
Somehow we are dependent on prayer for great triumphs of holiness over
sin, of heaven over hell, and of Christ over Satan. Paul took it for
granted that men who knew God would pray; that men who lived for God
would pray much, and that men could not live for God who did not pray.
So Paul prayed much. He was in the habit of praying. He was used to
praying, and that formed the habit of prayer. He estimated prayer so
greatly that he fully knew its value, and that fastened the habit on
him. Paul was in the habit of praying because he loved God, and such
love in the heart always finds its expression in regular habits of
prayer. He felt the need of much grace, and of more and more grace,
and grace only comes through the channels of prayer, and only abounds
more and more as prayer abounds more and more.
Paul was in the habit of praying, but he prayed not by mere force of
habit. Man is such a creature of habit that he is always in danger of
doing things simply by heart, in a routine, perfunctory manner. Paul’s
habit was regular and hearty. To the Romans he writes, “For God is
my witness, that without ceasing, I make mention of you always in my
prayers.” Prison doors are opened and earthquakes take place by such
praying as Paul did, even by such melodious Pauline praying. All things
are opened to the kind of praying which was done by Paul and Silas. All
things are opened by prayer. They could shut up Paul from preaching,
but this could not shut him up from praying. And the Gospel could win
its way by Paul’s praying as well as by Paul’s preaching. The apostle
might be in prison, but the Word of God was free, and went like the
mountain air, while the apostle is bound in prison and abounds in
prayer.
How profound their joy in Jesus which expressed itself so happily and
so sweetly in praise and prayer, under conditions so painful and so
depressing! Prayer brought them into full communion with God which
made all things radiant with the Divine presence which enabled them to
“rejoice that they were counted worthy to suffer shame for His name,
and to count it all joy when they fell into divers trials.” Prayer
sweetens all things and sanctifies all things. The prayerful saint will
be a suffering saint. Suffering prayerfully he will be a sweet saint.
A praying saint will be a praising saint. Praise is but prayer set to
music and song.
After that notable charge to the elders at Ephesus, as he tarried there
while on his way to Jerusalem, this characteristic record is made in
Acts:
“And when he had thus spoken, he kneeled down and prayed with them.
And they all wept sore, and fell on Paul’s neck and kissed him.”
“He kneeled down and prayed.” Note those words. Kneeling in prayer was
Paul’s favorite attitude, the fitting posture of an earnest, humble
suppliant. Humility and intensity are in such a position in prayer
before Almighty God. It is the proper attitude of man before God, of a
sinner before a Saviour, and of a beggar before his benefactor. To seal
his sacred and living charge to those Ephesian elders by prayer was
that which made the charge efficient, benignant and abiding.
Paul’s religion was born in the throes of that three days’ struggle of
prayer, while he was in the house of Ananias, and there he received a
divine impetus which never slackened till it brought him to the gates
of the eternal city. That spiritual history and religious experience
projected along the line of unceasing prayer, brought him to the
highest spiritual altitudes and yields the largest spiritual results.
Paul lived in the very atmosphere of prayer. His first missionary trip
was projected by prayer. It was by prayer and fasting that he was
called into the foreign missionary field, and by the same means the
Church at Antioch was moved to send forth Paul and Barnabas on their
first missionary journey. Here is the Scripture record of it:
“Now there were in the Church which was at Antioch certain prophets
and teachers, as Barnabas and Simeon, that was called Niger; and
Lucius of Cyrene, and Manean, which had been brought up with Herod
the tetrarch, and Saul.
“And as they ministered to the Lord, and fasted, the Holy Ghost said,
Separate me Barnabas and Saul for the work whereunto I have called
them.
“And when they had fasted and prayed, and had laid their hands on
them, they sent them away.”
Here is a model for all missionary outgoings, a presage of success.
Here was the Holy Spirit directing a prayerful Church obedient to the
Divine leadership, and this condition of things brought forth the very
largest possible results in the mission of these two men of God. We may
confidently assert that no Church in which Paul was prominent would be
a prayerless Church. Paul lived, toiled and suffered in an atmosphere
of prayer. To him, prayer was the very heart and life of religion, its
bone and marrow, the motor of the Gospel, and the sign by which it
conquered. We are not left in ignorance, for that spirit established
churches, putting in them the everlasting requisite of self-denial, in
the shape of fasting, and in the practice of prayer. Here is the Divine
record of Paul’s work on this line:
“Confirming the souls of the disciples, and exhorting them to
continue in the faith, and that we must through much tribulation
enter into the kingdom of God.
“And when they had ordained them elders in every Church, and had
prayed with fasting, they commended them to the Lord, on whom they
believed.”
In obedience to a heavenly vision, Paul lands in Europe, and finds
himself at Philippi. There is no synagogue, and few if any Jews are
there. A few pious women, however, have a meeting place for prayer,
and Paul is drawn by spiritual attraction and spiritual affinities to
the place “where prayer is wont to be made.” And Paul’s first planting
of the Gospel in Europe is at that little prayer meeting. He is there
the chief pray-er and the leading talker. Lydia was the first convert
at that prayer meeting. They protracted the meeting. They called it a
meeting for prayer.
It was while they were going to that protracted prayer meeting that
Paul performed the miracle of casting the devil of divination out of
a poor demon-possessed girl, who had been made a source of gain by
some covetous men, the results of which, by the magistrate’s orders,
were his scourging and imprisonment. The result by God’s orders was
the conversion of the jailer and his whole household. To the praying
apostle no discouragements are allowed. A few praying women are enough
for an apostolical field of labor.
In this last incident we have a picture of Paul at midnight. He is in
the inner prison, dark and deadly. He has been severely and painfully
scourged, his clothing is covered with blood, while there are blood
clots on his gnashed and torn body. His feet are in the stocks, every
nerve is feverish and swollen, sensitive and painful. But we find him
under these very unfavorable and suffering conditions at his favorite
pursuit. Paul is praying with Silas, his companion, in a joyous,
triumphant strain. “And at midnight, Paul and Silas prayed and sang
praises unto God, and the prisoners heard them. And suddenly there was
an earthquake, so that the foundation of the prison was shaken, and
immediately all the doors were shaken; and every one’s ban was loosed.
And the keeper of the prison awaking out of his sleep, and seeing the
prison doors opened, he drew out his sword, and would have killed
himself, supposing that the prisoners had been fled.
“But Paul cried out with a loud voice saying, Do thyself no harm; for
we are all here.”
Never was prayer so beautiful, never more resultful. Paul was an
adept at prayer, a lover of prayer, a wondrous devotee of prayer, who
could pursue it with such joyous strains, under such conditions of
despondency and despair. What a mighty weapon of defense was prayer
to Paul! How songful! The angels doubtless stilled their highest and
sweetest notes to listen to the music which bore those prayers to
heaven. The earthquake trod along the path made by the mighty forces
of Paul’s praying. He did not go out when his chains were loosed,
and the stocks fell off. His praying taught him that God had nobler
purposes that night than his own individual freedom. His praying and
the earthquake alarm were to bring salvation to that prison, freedom
from the thraldom and prison house of sin which was prefigured to him
by his body emancipation. God’s mighty providence had opened his prison
door and had broken his prison bonds, not to give freedom, but to give
freedom to the jailer. God’s providential openings are often to test
our ability to stay rather than to go. It tested Paul’s ability to
stay.