The following is from chapters 4, 5 and 6 of E.M. Bounds' book
The Possibilities of Prayer. I've collected links to all of Bounds' books on prayer
HERE.
Chapter 4--Prayer-Its Possibilities
How vast are the possibilities of prayer! How wide is its reach! What
great things are accomplished by this divinely appointed means of
grace! It lays its hand on Almighty God and moves him to do what he
would not otherwise do if prayer was not offered. It brings things to
pass which would never otherwise occur. The story of prayer is the story
of great achievements. Prayer is a wonderful power placed by Almighty
God in the hands of his saints, which may be used to accomplish great
purposes and to achieve unusual results. Prayer reaches to everything,
takes in all things great and small which are promised by God to the
children of men. The only limit to prayer are the promises of God and
his ability to fulfill those promises. "Open thy mouth wide and I will
fill it."
The records of prayer's achievements are encouraging to faith,
cheering to the expectations of saints, and is an inspiration to all who
would pray and test its value. Prayer is no mere untried theory. It is
not some strange unique scheme, concocted in the brains of men, and set
on foot by them, an invention which has never been tried nor put to the
test. Prayer is a divine arrangement in the moral government of God,
designed for the benefit of men and intended as a means for furthering
the interests of his cause on earth, and carrying out his gracious
purposes in redemption and providence. Prayer proves itself. It is
susceptible of proving its virtue by those who pray. Prayer needs no
proof other than its accomplishments. If any man will do his will, he
shall know of the doctrine." If any man will know the virtue of prayer,
if he will know what it will do, let him pray. Let him put prayer to the
test.
What a breadth is given to prayer! What heights it reaches! It is the
breathing of a soul inflamed for God, and inflamed for man. It goes as
far as the gospel goes, and is as wide, compassionate, and prayerful as
is that gospel.
How much of prayer do all these unpossessed, alienated provinces of
earth demand to enlighten them, to impress them and to move them toward
God and his Son, Jesus Christ? Had the professed disciples of Christ
only have prayed in the past as they ought to have done, the centuries
would not have found these provinces still bound in death, in sin, and
in ignorance.
Alas! how the unbelief of men has limited the power of God to work
through prayer! What limitations have disciples of Jesus Christ put upon
prayer by their prayerlessness! How the church, with her neglect of
prayer, has hedged about the gospel and shut up doors of access!
Prayer possibilities open doors for the entrance of the gospel:
"Withal praying also for us that God would open to us a door of
utterance." Prayer opened for the apostles doors of utterance, created
opportunities and made openings to preach the gospel. The appeal by
prayer was to God, because God was moved by prayer. God was thereby
moved to do his own work in an enlarged way and by new ways. Prayer
possibility gives not only great power, and opens doors to the gospel,
but it gives facility as well to the gospel. Prayer makes the gospel to
go fast and to move with glorious swiftness. A gospel projected by the
mighty energies of prayer is neither slow, lazy nor dull. It moves with
God's power, with God's radiance and with angelic swiftness.
"Brethren, pray for us that the word of the Lord may have free course
and be glorified," is the request of the apostle Paul, whose faith
reached to the possibilities of prayer for the preached Word. The gospel
moves altogether too slowly, often timidly, idly, and with feeble
steps. What will make this gospel go rapidly like a race runner? What
will give this gospel divine radiance and glory, and cause it to move
worthy of God and of Christ? The answer is at hand. Prayer, more prayer,
better prayer will do the deed. This means of grace will give fast
going, splendor, and divinity to the gospel.
The possibilities of prayer reach to all things. Whatever concerns
man's highest welfare, and whatever has to do with God's plans and
purposes concerning men on earth, is a subject for prayer. In
"whatsoever ye shall ask," is embraced all that concerns us or the
children of men and God. And whatever is left out of "whatsoever" is
left out of prayer. Where will we draw the lines which leave out or
which will limit the word "whatsoever"? Define it, and search out and
publish the things which the word does not include. If "whatsoever" does
not include all things, then add to it the word "anything." "If ye
shall ask anything in my name, I will do it."
What riches of grace, what blessings, spiritual and temporal, what
good for time and eternity, would have been ours had we learned the
possibilities of prayer and our faith had taken in the wide range of the
divine promises to us to answer prayer! What blessings on our times and
what furtherance to God's cause had we but learned how to pray with
large expectations! Who will rise up in this generation and teach the
church this lesson? It is a child's lesson in simplicity, but who has
learned it well enough to put prayer to the test? It is a great lesson
in its matchless and universal good. The possibilities of prayer are
unspeakable, but the lesson of prayer which realizes and measures up to
these possibilities, who has learned?
In his discourse in John fifteen, our Lord seems to connect
friendship for him with prayer, and his choosing of his disciples seemed
to have been with a design that through prayer they should bear much
fruit.
"Ye are my friends if ye do whatsoever I command you. Ye have not
chosen me, but I have chosen you, and ordained you, that ye should go
and bring forth fruit, and that your fruit should remain; that
whatsoever ye shall ask the Father in my name, he may give it to you."
Here we have again the undefined and unlimited word, "whatsoever," as
covering the rights and the things for which we are to pray in the
possibilities of prayer.
We have still another declaration from Jesus:
"Verily, verily, I say unto you, Whatsoever ye shall ask the Father
in my name, he will give it to you. Hitherto ye have asked nothing in my
name; ask, and ye shall receive, that your joy may be full."
Here is a very definite exhortation from our Lord to largeness in
praying. Here we are definitely urged by him to ask for large things,
and announced with the dignity and solemnity indicated by the double
amen, "Verily, Verily." Why these marvelous urgencies in this last
recorded and vital conversation of our Lord with his disciples? The
answer is that our Lord might prepare them for the new dispensation, in
which prayer was to have such marvelous results, and in which prayer was
to be the chief agency to conserve and make aggressive his gospel.
In our Lord's language to his disciples about choosing them that
should bear fruit, he clearly teaches us that this matter of praying and
fruit-bearing is not a petty business of our choice, or a secondary
matter in relation to other matters, but that he has chosen us for this
very business of praying. He had specially in mind our praying, and he
has chosen us of his own divine selection, and he expects us to do this
one thing of praying and to do it intelligently and well. For he before
says that he had made us his friends, and had brought us into bosom
confidence with him, and also into free and full conference with him.
The main object of choosing us as his disciples and of friendship for
him was that we might be the better fitted to bear the fruit of prayer.
Let us not forget that we are noting the possibilities of the true
praying ones. "Anything" is the word of area and circumference. How far
it reaches we may not know. How wide it spreads, our minds fail to
discover. What is there which is not within its reach? Why does Jesus
repeat and exhaust these words, all-inclusive and boundless words, if he
does not desire to emphasize the unbounded magnificence and illimitable
munificence of prayer? Why does he press men to pray, so that our very
poverty might be enriched and our limitless inheritance by prayer be
secured?
We affirm with absolute certainty that Almighty God answers prayer.
The vast possibilities, and the urgent necessity of prayer lie in this
stupendous fact that God hears and answers prayer. And God hears and
answers all prayer. He hears and answers every prayer, where the true
conditions of praying are met. Either this is so or it is not. If not,
then is there nothing in prayer. Then prayer is but the recitation of
words, a mere verbal performance, an empty ceremony. Then prayer is an
altogether useless exercise. But if what we have said is true, then are
there vast possibilities in prayer. Then is it far reaching in its
scope, and wide in its range. Then is it true that prayer can lay its
hand upon Almighty God and move him to do great and wonderful things.
The benefits, the possibilities and the necessity of prayer are not
merely subjective but are peculiarly objective in their character.
Prayer aims at a definite object. Prayer has a direct design in view.
Prayer always has something specific before the mind's eye. There may be
some subjective benefits which accrue from praying, but this is
altogether secondary and incidental. Prayer always drives directly at an
object and seeks to secure a desired end. Prayer is asking, seeking and
knocking at a door for something we have not, which we desire, and
which God has promised to us.
Prayer is a direct address to God. "In everything let your requests
be made known unto God." Prayer secures blessings, and makes men better
because it reaches the ear of God. Prayer is only for the betterment of
men when it has affected God and moved him to do something for men.
Prayer affects men by affecting God. Prayer moves men because it moves
God to move men. Prayer influences men by influencing God to influence
them. Prayer moves the hand that moves the world.
That power is prayer, which soars on high,
Through Jesus to the throne;
And moves the hand which moves the world,
To bring salvation down.
The utmost possibilities of prayer have rarely been realized. The
promises of God are so great to those who truly pray, when he puts
himself so fully into the hands of the praying ones, that it almost
staggers our faith and causes us to hesitate with astonishment. His
promise to answer, and to do and to give "all things," "anything,"
"whatsoever," and "all things whatsoever," is so large, so great, so
exceeding broad, that we stand back in amazement and give ourselves to
questioning and doubt. We "stagger at the promises through unbelief."
Really the answers of God to prayer have been pared down by us to our
little faith, and have been brought down to the low level of our narrow
notions about God's ability, liberality, and resources. Let us ever keep
in mind and never for one moment allow ourselves to doubt the statement
that God means what he says in all of his promises. God's promises are
his own word. His veracity is at stake in them. To question them is to
doubt his veracity. He cannot afford to prove faithless to his word. "In
hope of eternal life, which God that cannot lie, promised before the
world began." His promises are for plain people, and he means to do for
all who pray just what he says he will do. "For he is faithful that hath
promised."
Unfortunately we have failed to lay ourselves out in praying. We have
limited the Holy One of Israel. The ability to pray can be secured by
the grace and power of the Holy Spirit, but it demands so strenuous and
high a character that it is a rare thing for a man or woman to be on
"praying ground and on pleading terms with God." It is as true today as
it was in the days of Elijah, that "the fervent, effectual prayer of a
righteous man availeth much." How much such a prayer avails, who can
tell?
The possibilities of prayer are the possibilities of faith. Prayer
and faith are Siamese twins. One heart animates them both. Faith is
always praying. Prayer is always believing. Faith must have a tongue by
which it can speak. Prayer is the tongue of faith. Faith must receive.
Prayer is the hand of faith stretched out to receive. Prayer must rise
and soar. Faith must give prayer the wings to fly and soar. Prayer must
have an audience with God. Faith opens the door, and access and audience
are given. Prayer asks. Faith lays its hand on the thing asked for.
God's omnipotent power is the basis of omnipotent faith and
omnipotent praying. "All things are possible to him that believeth," and
"all things whatsoever" are given to him who prays. God's decree and
death yield readily to Hezekiah's faith and prayer. When God's promise
and man's praying are united by faith, then "nothing shall be
impossible." Importunate prayer is so all powerful and irresistible that
it obtains promises, or wins where the prospect and the promise seem to
be against it. In fact, the New Testament promise includes all things
in heaven and in earth. God, by promise, puts all things he possesses
into man's hands. Prayer and faith put man in possession of this
boundless inheritance.
Prayer is not an indifferent or a small thing. It is not a sweet
little privilege. It is a great prerogative, far-reaching in its
effects. Failure to pray entails losses far beyond the person who
neglects it. Prayer is not a mere episode of the Christian life. Rather
the whole life is a preparation for and the result of prayer. In its
condition, prayer is the sum of religion. Faith is but a channel of
prayer. Faith gives it wings and swiftness. Prayer is the lungs through
which holiness breathes. Prayer is not only the language of spiritual
life, but also makes its very essence and forms its real character.
O for a faith that will not shrink
Though pressed by every foe;
That will not tremble on the brink
Of any earthly woe.
Lord, give us such a faith as this,
And then, whate'er may come,
We'll taste e'en here, the hallowed bliss
Of our eternal home.
Chapter 5--Prayer-Its Possibilities (Continued)
AFTER a comprehensive and cursory view of the possibilities of
prayer, as mapped out in what has been said, it is important to descend
to particulars, to Bible facts and principles in regard to this great
subject. What are the possibilities of prayer as disclosed by divine
revelation? The necessity of prayer and its being are coexistent with
man. Nature, even before a clear and full revelation, cries out in
prayer. Man is, therefore prayer is. God is, therefore prayer is. Prayer
is born of the instincts, the needs and the cravings and the very being
of man.
The prayer of Solomon at the dedication of the temple is the product
of inspired wisdom and piety, and gives a lucid and powerful view of
prayer in the wideness of its range, the minuteness of its details, and
its abounding possibilities and its urgent necessity. How minute and
exactly comprehending is this prayer! National and individual blessings
are in it, and temporal and spiritual good is embraced by it. Individual
sins, national calamities, sins, sickness, exile, famine, war,
pestilence, mildew, drought, insects, damage to crops, whatever affects
husbandry, enemies-whatsoever sickness, one's own sore, one's own guilt,
one's own sin-one and all are in this prayer, and all are for prayer.
For all these evils prayer is the one universal remedy. Pure praying
remedies all ills, cures all diseases, relieves all situations, however
dire, calamitous, fearful, and despairing. Prayer to God, pure praying,
relieves dire situations because God can relieve when no one else can.
Nothing is too hard for God. No cause is hopeless which God undertakes.
No case is mortal when Almighty God is the physician. No conditions are
despairing which can deter or defy God.
Almighty God heard this prayer of Solomon, and committed himself to
undertake, to relieve and to remedy if real praying be done, despite all
adverse and inexorable conditions. He will always relieve, answer and
bless if men will pray from the heart, and if they will give themselves
to real, true praying.
This is the record of what God said to him after Solomon had finished his magnificent, illimitable and all-comprehending prayer:
"And the Lord appeared to Solomon by night, and said to him, I have
heard thy prayer, and have chosen this place to myself for a house of
sacrifice. If I shut up heaven that there be no rain, or if I command
the locusts that they devour the land, or if I send pestilence among the
people; If my people which are called by my name, shall humble
themselves and pray, and seek my face, and turn from their wicked ways,
then will I hear from heaven, and will forgive their sin, and will heal
their land; Now my eyes shall be open, and my ears attentive to the
prayer that is made in this place. For now I have chosen and sanctified
this house, that my name may be there forever."
God put no limitation to his ability to save through true praying. No
hopeless conditions, no accumulation of difficulties, and no
desperation in distance or circumstance can hinder the success of real
prayer. The possibilities of prayer are linked to the infinite integrity
and omnipotent power of God. There is nothing too hard for God to do.
God is pledged that if we ask, we shall receive. God can withhold
nothing from faith and prayer.
The thing surpasses all my thought,
But faithful is my Lord;
Through unbelief I stagger not,
For God hath spoke the word.
Faith, mighty faith, the promise sees,
And looks to that alone;
Laughs at impossibilities,
And cries, "It shall be done!"
The many statements of God's Word fully set forth the possibilities
and far reaching nature of prayer. How full of pathos! Call upon me in
the day of trouble; I will deliver thee, and thou shalt glorify me."
Again, read the cheering words: "He shall call upon me, and I will
answer him; I will be with him in trouble; I will deliver him and honor
him."
How diversified the range of trouble! How almost infinite its extent!
How universal and dire its conditions! How despairing its waves! Yet
the range of prayer is as great as trouble, is as universal as sorrow,
as infinite as grief. And prayer can relieve all these evils which come
to the children of men. There is no tear which prayer cannot wipe away
or dry up. There is no depression of spirits which it cannot relieve and
elevate. There is no despair which it cannot dispel.
"Call unto me, and I will answer thee, and show thee great things and
difficult, which thou knowest not." How broad these words of the Lord,
how great the promise, how cheering to faith! They really challenge the
faith of the saint. Prayer always brings God to our relief to bless and
to aid, and brings marvelous revelations of his power. What
impossibilities are there with God? Name them. "Nothing," he says, "is
impossible to the Lord." And all the possibilities in God are in prayer.
Samuel, under the judges of Israel, will fully illustrate the
possibility and the necessity of prayer. He himself was the beneficiary
of the greatness of faith and prayer in a mother who knew what praying
meant. Hannah, his mother, was a woman of mark, in character and in
piety, who was childless. That privation was a source of worry and
weakness and grief. She sought God for relief, and prayed and poured out
her soul before the Lord. She continued her praying, in fact she
multiplied her praying, to such an extent that to old Eli she seemed to
be intoxicated, almost beside herself in the intensity of her
supplications. She was specific in her prayers. She wanted a child. For a
man child she prayed.
And God was specific in his answer. A man child God gave her, a man
indeed he became. He was the creation of prayer, and grew himself to a
man of prayer. He was a mighty intercessor, especially in emergencies in
the history of God's people. The epitome of his life and character is
found in the statement, "Samuel cried unto the Lord for Israel, and the
Lord heard him." The victory was complete, and the ebenezer was the
memorial of the possibilities and necessity of prayer.
Again, at another time, Samuel called to the Lord, and thunder and
rain came out of season in wheat harvest. Here are some statements
concerning this mighty intercessor, who knew how to pray, and whom God
always regarded when he prayed: "Samuel cried unto the Lord all night."
Says he at another time in speaking to the Lord's people, "Moreover,
as for me, God forbid that I should sin against the Lord in ceasing to
pray for you."
These great occasions show how this notable ruler of Israel made
prayer a habit, and that this was a notable and conspicuous
characteristic of his dispensation. Prayer was no strange exercise to
Samuel. He was accustomed to it. He was in the habit of praying, knew
the way to God, and received answers from God. Through Samuel and his
praying God's cause was brought out of its low, depressed condition, and
a great national revival began, of which David was one of its fruits.
Samuel was one of the notable men of the old dispensation who stood
out prominently as one who had great influence with God in prayer. God
could not deny Samuel anything he asked of God. Samuel's praying always
affected God, and moved God to do what would not have otherwise been
done had Samuel not prayed. Samuel stands out as a striking illustration
of the possibilities of prayer. He shows conclusively the achievements
of prayer.
Jacob is an illustration for all time of the commanding and
conquering forces of prayer. God came to him as an antagonist. He
grappled Jacob, and shook him as if he were in the embrace of a deadly
foe. Jacob, the deceitful supplanter, the wily, unscrupulous trader, had
no eyes to see God. His perverted principles, and his deliberate
overreaching and wrongdoing had blinded his vision.
To reach God, to know God, and to conquer God, was the demand of this
critical hour. Jacob was alone, and all night witnessed to the
intensity of the struggle, its changing issues, and its veering
fortunes, as well as the receding and advancing lines in the conflict.
Here was the strength of weakness, the power of self-despair, the energy
of perseverance, the elevation of humility, and the victory of
surrender. Jacob's salvation issued from the forces which he massed in
that all-night conflict.
He prayed and wept and importuned until the fiery hate of Esau's
heart died and it was softened into love. A greater miracle was wrought
on Jacob than on Esau. His name, his character, and his destiny were
changed by that all-night praying. Here is the record of the results of
that night's praying struggle: "As a prince hast thou power with God and
with men, and hast prevailed." "By his strength he had power with God,
yea, he had power over the angel and prevailed."
What forces lie in importunate prayer! What mighty results are gained
by it in one night's struggle in praying! God is affected and changed
in attitude, and two men are transformed in character and destiny.
Chapter 6--Prayer Its Possibilities (Continued)
THE possibilities of prayer are seen in its results in temporal
matters. Prayer reaches to everything which concerns man, whether it be
his body, his mind, or his soul. Prayer embraces the very smallest
things of life. Prayer takes in the wants of the body, food, raiment,
business, finances, in fact everything which belongs to this life, as
well as those things which have to do with the eternal interests of the
soul. Its achievements are seen not only in the large things of earth,
but more especially in what might be called the little things of life.
It brings to pass not only large things, speaking after the manner of
men, but also the small things.
Temporal matters are of a lower order than the spiritual, but they
concern us greatly. Our temporal interests make up a great part of our
lives. They are the main source of our cares and worries. They have much
to do with our religion. We have bodies, with wants, pains,
disabilities, and limitations. That which concerns our bodies
necessarily engages our minds. These are subjects of prayer, and prayer
takes in all of them, and large are the accomplishments of prayer in
this realm of our being.
Our temporal matters have much to do with our health and happiness.
They form our relations. They are tests of honesty and belong to the
sphere of justice and righteousness. Not to pray about temporal matters
is to leave God out of the largest sphere of our being. He who cannot
pray in everything, as we are charged to do by Paul in Philippians,
fourth chapter, has never learned in any true sense the nature and worth
of prayer. To leave business and time out of prayer is to leave
religion and eternity out of it. He who does not pray about temporal
matters cannot pray with confidence about spiritual matters. He who does
not put God by prayer in his struggling toil for daily bread will never
put him in his struggle for heaven. He who does not cover and supply
the wants of the body by prayer will never cover and supply the wants of
his soul. Both body and soul are dependent on God, and prayer is but
the crying expression of that dependence.
The Syrophoenician woman prayed for the health things. In fact the
Old Testament is but the record of God in dealing with his people
through the divine appointment of prayer. Abraham prayed that Sodom
might be saved from destruction. Abraham's servant prayed and received
God's direction in choosing a wife for Isaac. Hannah prayed, and Samuel
was given to her. Elijah prayed, and no rain came for three years. And
he prayed again, and the clouds gave rain. Hezekiah was saved from a
mortal sickness by his praying. Jacob's praying saved him from Esau's
revenge. The old Bible is the history of prayer for temporal blessings
as well as for spiritual blessings.
In the New Testament we have the same principles illustrated and
enforced. Prayer in this section of God's Word covers the whole realm of
good, both temporal and spiritual. Our Lord, in his universal prayer,
the prayer for humanity, in every clime, in every age and for every
condition, puts in it the petition, "Give us this day our daily bread."
This embraces all necessary earthly good.
In the Sermon on the Mount, a whole paragraph is taken up by our Lord
about food and raiment, where he is cautioning against undue care or
anxiety for these things, and at the same time encouraging a faith which
takes in and claims all these necessary bodily comforts and
necessities. And this teaching stands in close connection with his
teachings about prayer. Food and raiment are taught as subjects of
prayer. Not for one moment is it even hinted that they are things
beneath the notice of a great God, nor too material and earthly for such
a spiritual exercise as prayer.
The Syrophoenician woman prayed for the health of her daughter. Peter
prayed for Dorcas to be brought back to life. Paul prayed for the
father of Publius on his way to Rome, when cast on the island by a
shipwreck, and God healed the man who was sick with a fever. He urged
the Christians at Rome to strive with him together in prayer that he
might be delivered from bad men.
When Peter was put in prison by Herod, the church was instant in
prayer that Peter might be delivered from the prison, and God honored
the praying of these early Christians. John prayed that Gaius might
"prosper and be in health, even as his soul prospered."
The divine directory in James, fifth chapter, says: "Is any among you
afflicted, let him pray Is any sick among you? Let him call for the
elders of the church, and let them pray over him."
Paul, in writing to the Philippians, fourth chapter, says: "Be
careful for nothing; but in everything, by prayer and supplication, with
thanksgiving, let your requests be made known to God." This provides
for all kinds of cares-business cares, home cares, body cares, and soul
cares. All are to be brought to God by prayer, and at the mercy seat our
minds and souls are to be unburdened of all that affects us or causes
anxiety or uneasiness. These words of Paul stand in close connection
with what he says about temporal matters specially: "But now I rejoiced
in the Lord greatly that now at the last your care of me bath
flourished-again: wherein ye were also careful, but ye lacked
opportunity. Not that I speak in respect to want, for I have learned in
whatsoever state I am, therewith to be content."
And Paul closes his epistle to these Christians with the words, which embrace all temporal needs as well as spiritual wants:
But my God shall supply all your need, according to his riches in glory, by Christ Jesus.
Unbelief in the doctrine that prayer covers all things which have to
do with the body and business affairs, breeds undue anxiety about
earth's affairs, causes unnecessary worry, and creates very unhappy
states of mind. How much needless care we would save ourselves if we but
believed in prayer as the means of relieving those cares, and would
learn the happy art of casting all our cares in prayer upon God, "who
careth for us!" Unbelief in God as one who is concerned about even the
smallest affairs which affect our happiness and comfort limits the holy
one of Israel, and makes our lives altogether devoid of real happiness
and sweet contentment.
We have in the instance of the failure of the disciples to cast the
devil out of the lunatic son, brought to them by his father, while Jesus
was on the Mount of Transfiguration, a suggestive lesson of the union
of faith, prayer, and fasting, and the failure to reach the
possibilities and obligations of an occasion. The disciples ought to
have cast the devil out of the boy. They had been sent out to do this
very work, and had been empowered by their Lord and master to do it. And
yet they signally failed. Christ reproved them with sharp upbraidings
for not doing it. They had been sent out on this very specific mission.
This one thing was specified by our Lord when he sent them out. Their
failure brought shame and confusion on them, and discounted their Lord
and master and his cause. They brought him into disrepute, and reflected
very seriously upon the cause which they represented. Their faith to
cast out the devil had signally failed, simply because it had not been
nurtured by prayer and fasting. Failure to pray broke the ability of
faith, and failure came because they had not the energy of a strong
authoritative faith.
The promise reads, and we cannot too often refer to it, for it is the
very basis of our faith and the ground on which we stand when we pray:
"All things whatsoever ye ask in prayer, believing, ye shall receive."
What enumeration table can tabulate, itemize, and aggregate "all things
whatsoever"? The possibilities of prayer and faith go to the length of
the endless chain, and cover the unmeasurable area.
In Hebrews eleven, the sacred penman, wearied with trying to specify
the examples of faith, and to recite the wonderful exploits of faith,
pauses a moment, and then cries out, giving us almost unheard of
achievements of prayer and faith as exemplified by the saints of the
olden times. Here is what he says:
And what shall I say more? For the time would fail me to tell of
Gideon, of Barak, of Samson, of Jephthah, of David also; and Samuel, and
the prophets; Who through faith, subdued kingdoms, wrought
righteousness, obtained promises, stopped the mouths of lions; Quenched
the violence of fire, escaped the edge of the sword, out of weakness
were made strong, waxed valiant in fight, turned to flight the armies of
the aliens; Women received their dead raised to life again, and others
were tortured, not accepting deliverance; that they might obtain a
better resurrection.
What an illustrious record is this! What marvelous accomplishments,
wrought not by armies, or by man's superhuman strength, nor by magic,
but all accomplished simply by men and women noted alone for their faith
and prayer! Hand in hand with these records of faith's illimitable
range are the illustrious records of prayer, for they are all one. Faith
has never won a victory nor gained a crown where prayer was not the
weapon of the victory, and where prayer did not jewel the crown. If "all
things are possible to him that believeth," then all things are
possible to him that prays.
Depend on him; thou canst not fail;
Make all thy wants and wishes known:
Fear not; his merits must prevail;
Ask but in faith, it shall be done.
