Lord, Teach Us To Pray
by Andrew Murray
Lord, Teach Us To Pray
By Rev. Andrew Murray
Philadelphia Henry Altemus
Copyright, 1896, by HENRY ALTEMUS.
LORD, TEACH US
TO PRAY OR THE
'IN SPIRIT AND
TRUTH;' OR THE
PRAY TO THY
FATHER WHICH IS
IN SECRET OR
ALONE WITH GOD.
MANNER PRAY;' OR
LORD, TEACH US TO PRAY OR THE ONLY
The disciples had been with Christ, and seen Him pray. They had
learnt to understand something of the connection between His wondrous
life in public, and His secret life of prayer. They had learnt to
believe in Him as a Master in the art of prayernone could pray like
Him. And so they came to Him with the request, 'Lord, teach us to
pray.' And in after years they would have told us that there were few
things more wonderful or blessed that He taught them than His lessons
And now still it comes to pass, as He is praying in a certain place,
that disciples who see Him thus engaged feel the need of repeating the
same request, 'Lord, teach us to pray.' As we grow in the Christian
life, the thought and the faith of the Beloved Master in His
never-failing intercession becomes evermore precious, and the hope of
being Like Christ in His intercession gains an attractiveness
before unknown. And as we see Him pray, and remember that there is none
who can pray like Him, and none who can teach like Him, we feel the
petition of the disciples, 'Lord, teach us to pray,' is just what we
need. And as we think how all He is and has, how He Himself is our very
own, how He is Himself our life, we feel assured that we have but to
ask, and He will be delighted to take us up into closer fellowship with
Himself, and teach us to pray even as He prays.
Come, my brothers! Shall we not go to the Blessed Master and ask Him
to enrol our names too anew in that school which He always keeps open
for those who long to continue their studies in the Divine art of
prayer and intercession? Yes, let us this very day say to the Master,
as they did of old, 'Lord, teach us to pray.' As we meditate we shall
find each word of the petition we bring to be full of meaning.
'Lord, teach us to pray.' Yes, to pray. This is what
we need to be taught. Though in its beginnings prayer is so simple that
the feeble child can pray, yet it is at the same time the highest and
holiest work to which man can rise. It is fellowship with the Unseen
and Most Holy One. The powers of the eternal world have been placed at
its disposal. It is the very essence of true religion, the channel of
all blessings, the secret of power and life. Not only for ourselves,
but for others, for the Church, for the world, it is to prayer that God
has given the right to take hold of Him and His strength. It is on
prayer that the promises wait for their fulfilment, the kingdom for its
coming, the glory of God for its full revelation. And for this blessed
work, how slothful and unfit we are. It is only the Spirit of God can
enable us to do it aright. How speedily we are deceived into a resting
in the form, while the power is wanting. Our early training, the
teaching of the Church, the influence of habit, the stirring of the
emotionshow easily these lead to prayer which has no spiritual power,
and avails but little. True prayer, that takes hold of God's strength,
that availeth much, to which the gates of heaven are really opened
widewho would not cry, Oh for some one to teach me thus to pray?
Jesus has opened a school, in which He trains His redeemed ones, who
specially desire it, to have power in prayer. Shall we not enter it
with the petition, Lord! it is just this we need to be taught! O teach
us to pray.
'Lord, teach us to pray.' Yes, us, Lord. We have read
in Thy Word with what power Thy believing people of old used to pray,
and what mighty wonders were done in answer to their prayers. And if
this took place under the Old Covenant, in the time of preparation, how
much more wilt Thou not now, in these days of fulfilment, give Thy
people this sure sign of Thy presence in their midst. We have heard the
promises given to Thine apostles of the power of prayer in Thy name,
and have seen how gloriously they experienced their truth: we know for
certain, they can become true to us too. We hear continually even in
these days what glorious tokens of Thy power Thou dost still give to
those who trust Thee fully. Lord! these all are men of like passions
with ourselves; teach us to pray so too. The promises are for
us, the powers and gifts of the heavenly world are for us. O teach
us to pray so that we may receive abundantly. To us too Thou hast
entrusted Thy work, on our prayer too the coming of Thy kingdom
depends, in our prayer too Thou canst glorify Thy name; 'Lord, teach us
to pray.' Yes, us, Lord; we offer ourselves as learners; we would
indeed be taught of Thee. 'Lord, teach us to pray.'
'Lord, teach us to pray.' Yes, we feel the need now of being
taught to pray. At first there is no work appears so simple; later
on, none that is more difficult; and the confession is forced from us:
We know not how to pray as we ought. It is true we have God's Word,
with its clear and sure promises; but sin has so darkened our mind,
that we know not always how to apply the Word. In spiritual things we
do not always seek the most needful things, or fail in praying
according to the law of the sanctuary. In temporal things we are still
less able to avail ourselves of the wonderful liberty our Father has
given us to ask what we need. And even when we know what to ask, how
much there is still needed to make prayer acceptable. It must be to the
glory of God, in full surrender to His will, in full assurance of
faith, in the name of Jesus, and with a perseverance that, if need be,
refuses to be denied. All this must be learned. It can only be learned
in the school of much prayer, for practice makes perfect. Amid the
painful consciousness of ignorance and unworthiness, in the struggle
between believing and doubting, the heavenly art of effectual prayer is
learnt. Because, even when we do not remember it, there is One, the
Beginner and Finisher of faith and prayer, who watches over our
praying, and sees to it that in all who trust Him for it their
education in the school of prayer shall be carried on to perfection.
Let but the deep undertone of all our prayer be the teachableness that
comes from a sense of ignorance, and from faith in Him as a perfect
teacher, and we may be sure we shall be taught, we shall learn to pray
in power. Yes, we may depend upon it, HE teaches to pray.
'Lord, teach us to pray.' None can teach like Jesus, none but
Jesus; therefore we call on Him, 'LORD, teach us to pray.' A pupil
needs a teacher, who knows his work, who has the gift of teaching, who
in patience and love will descend to the pupil's needs. Blessed be God!
Jesus is all this and much more. He knows what prayer is. It is Jesus,
praying Himself, who teaches to pray. He knows what prayer is. He
learned it amid the trials and tears of His earthly life. In heaven it
is still His beloved work: His life there is prayer. Nothing delights
Him more than to find those whom He can take with Him into the Father's
presence, whom He can clothe with power to pray down God's blessing on
those around them, whom He can train to be His fellow-workers in the
intercession by which the kingdom is to be revealed on earth. He knows
how to teach. Now by the urgency of felt need, then by the confidence
with which joy inspires. Here by the teaching of the Word, there by the
testimony of another believer who knows what it is to have prayer
heard. By His Holy Spirit, He has access to our heart, and teaches us
to pray by showing us the sin that hinders the prayer, or giving us the
assurance that we please God. He teaches, by giving not only thoughts
of what to ask or how to ask, but by breathing within us the very
spirit of prayer, by living within us as the Great Intercessor. We may
indeed and most joyfully say, 'Who teacheth like Him?' Jesus never
taught His disciples how to preach, only how to pray. He did not speak
much of what was needed to preach well, but much of praying well. To
know how to speak to God is more than knowing how to speak to man. Not
power with men, but power with God is the first thing. Jesus loves to
teach us how to pray.
What think you, my beloved fellow-disciples! would it not be just
what we need, to ask the Master for a month to give us a course of
special lessons on the art of prayer? As we meditate on the words He
spake on earth, let us yield ourselves to His teaching in the fullest
confidence that, with such a teacher, we shall make progress. Let us
take time not only to meditate, but to pray, to tarry at the foot of
the throne, and be trained to the work of intercession. Let us do so in
the assurance that amidst our stammerings and fears He is carrying on
His work most beautifully. He will breathe His own life, which is all
prayer, into us. As He makes us partakers of His righteousness and His
life, He will of His intercession too. As the members of His body, as a
holy priesthood, we shall take part in His priestly work of pleading
and prevailing with God for men. Yes, let us most joyfully say,
ignorant and feeble though we be, 'Lord, teach us to pray.'
'LORD, TEACH US TO PRAY.'
* * * * *
Blessed Lord! who ever livest to pray, Thou canst teach me too to
pray, me to live ever to pray. In this Thou lovest to make me share Thy
glory in heaven, that I should pray without ceasing, and ever stand as
a priest in the presence of my God.
Lord Jesus! I ask Thee this day to enrol my name among those who
confess that they know not how to pray as they ought, and especially
ask Thee for a course of teaching in prayer. Lord! teach me to tarry
with Thee in the school, and give Thee time to train me. May a deep
sense of my ignorance, of the wonderful privilege and power of prayer,
of the need of the Holy Spirit as the Spirit of prayer, lead me to cast
away my thoughts of what I think I know, and make me kneel before Thee
in true teachableness and poverty of spirit.
And fill me, Lord, with the confidence that with such a teacher as
Thou art I shall learn to pray. In the assurance that I have as my
teacher, Jesus, who is ever praying to the Father, and by His prayer
rules the destinies of His Church and the world, I will not be afraid.
As much as I need to know of the mysteries of the prayer-world, Thou
wilt unfold for me. And when I may not know, Thou wilt teach me to be
strong in faith, giving glory to God.
Blessed Lord! Thou wilt not put to shame Thy scholar who trusts
Thee, nor, by Thy grace, would he Thee either. Amen.
'IN SPIRIT AND TRUTH;' OR THE TRUE
'The hour cometh, and now is, when the true worshippers shall
worship the Father in spirit and truth: for such doth the
Father seek to be His worshippers. God is a Spirit: and they
that worship Him must worship Him in spirit and truth.'JOHN
iv. 23, 24.
These words of Jesus to the woman of Samaria are His first recorded
teaching on the subject of prayer. They give us some wonderful first
glimpses into the world of prayer. The Father seeks worshippers:
our worship satisfies His loving heart and is a joy to Him. He seeks
true worshippers, but finds many not such as He would have them.
True worship is that which is in spirit and truth. The Son
has come to open the way for this worship in spirit and in truth,
and teach it us. And so one of our first lessons in the school of
prayer must be to understand what it is to pray in spirit and in truth,
and to know how we can attain to it.
To the woman of Samaria our Lord spoke of a threefold worship. There
is, first, the ignorant worship of the Samaritans: 'Ye worship that
which ye know not.' The second, the intelligent worship of the Jew,
having the true knowledge of God: 'We worship that which we know; for
salvation is of the Jews.' And then the new, the spiritual worship
which He Himself has come to introduce: 'The hour is coming, and is
now, when the true worshippers shall worship the Father in spirit and
truth.' From the connection it is evident that the words 'in spirit and
truth' do not mean, as is often thought, earnestly, from the heart, in
sincerity. The Samaritans had the five books of Moses and some
knowledge of God; there was doubtless more than one among them who
honestly and earnestly sought God in prayer. The Jews had the true full
revelation of God in His word, as thus far given; there were among them
godly men, who called upon God with their whole heart. And yet not 'in
spirit and truth,' in the full meaning of the words. Jesus says, '
The hour is coming, and now is:' it is only in and through Him that
the worship of God will be in spirit and truth.
Among Christians one still finds the three classes of worshippers.
Some who in their ignorance hardly know what they ask: they pray
earnestly, and yet receive but little. Others there are, who have more
correct knowledge, who try to pray with all their mind and heart, and
often pray most earnestly, and yet do not attain to the full
blessedness of worship in spirit and truth. It is into this third class
we must ask our Lord Jesus to take us; we must be taught of Him how to
worship in spirit and truth. This alone is spiritual worship; this
makes us worshippers such as the Father seeks. In prayer everything
will depend on our understanding well and practising the worship in
spirit and truth.
'God is a Spirit and they that worship Him must worship Him
in spirit and truth.' The first thought suggested here by the
Master is that there must be harmony between God and His worshippers;
such as God is, must His worship be. This is according to a principle
which prevails throughout the universe: we look for correspondence
between an object and the organ to which it reveals or yields itself.
The eye has an inner fitness for the light, the ear for sound. The man
who would truly worship God, would find and know and possess and enjoy
God, must be in harmony with Him, must have a capacity for receiving
Him. Because God is Spirit, we must worship in spirit. As
God is, so His worshipper.
And what does this mean? The woman had asked our Lord whether
Samaria or Jerusalem was the true place of worship. He answers that
henceforth worship is no longer to be limited to a certain place:
'Woman, believe Me, the hour cometh when neither in this
mountain, nor in Jerusalem, shall ye worship the Father.' As God is
Spirit, not bound by space or time, but in His infinite perfection
always and everywhere the same, so His worship would henceforth no
longer be confined by place or form, but spiritual as God Himself is
spiritual. A lesson of deep importance. How much our Christianity
suffers from this, that it is confined to certain times and places. A
man who seeks to pray earnestly in the church or in the closet, spends
the greater part of the week or the day in a spirit entirely at
variance with that in which he prayed. His worship was the work of a
fixed place or hour, not of his whole being. God is a spirit: He is the
Everlasting and Unchangeable One; what He is, He is always and in
truth. Our worship must even so be in spirit and truth: His worship
must be the spirit of our life; our life must be worship in spirit as
God is Spirit.
'God is a Spirit: and they that worship Him must worship Him in
spirit and truth.' The second thought that comes to us is that this
worship in the spirit must come from God Himself. God is Spirit: He
alone has Spirit to give. It was for this He sent His Son, to fit us
for such spiritual worship, by giving us the Holy Spirit. It is of His
own work that Jesus speaks when He says twice, 'The hour cometh,' and
then adds, 'and is now.' He came to baptize with the Holy Spirit; the
Spirit could not stream forth till He was glorified (John i. 33,
vii. 37, 38, xvi. 7). It was when He had made an end of sin, and
entering into the Holiest of all with His blood, had there on our
behalf received the Holy Spirit (Acts ii. 33), that He
could send Him down to us as the Spirit of the Father. It was when
Christ had redeemed us, and we in Him had received the position of
children, that the Father sent forth the Spirit of His Son into our
hearts to cry, 'Abba, Father.' The worship in spirit is the worship of
the Father in the Spirit of Christ, the Spirit of Sonship.
This is the reason why Jesus here uses the name of Father. We never
find one of the Old Testament saints personally appropriate the name of
child or call God his Father. The worship of the Father is only
possible to those to whom the Spirit of the Son has been given. The
worship in spirit is only possible to those to whom the Son has
revealed the Father, and who have received the spirit of Sonship. It is
only Christ who opens the way and teaches the worship in spirit.
And in truth. That does not only mean, in sincerity.
Nor does it only signify, in accordance with the truth of God's Word.
The expression is one of deep and Divine meaning. Jesus is 'the
only-begotten of the Father, full of grace and truth.'
'The law was given by Moses; grace and truth came by Jesus
Christ.' Jesus says, 'I am the truth and the life.' In the Old
Testament all was shadow and promise; Jesus brought and gives the
reality, the substance, of things hoped for. In Him the
blessings and powers of the eternal life are our actual possession and
experience. Jesus is full of grace and truth; the Holy Spirit is the
Spirit of truth; through Him the grace that is in Jesus is ours indeed,
and truth a positive communication out of the Divine life. And so
worship in spirit is worship in truth; actual living fellowship
with God, a real correspondence and harmony between the Father, who is
a Spirit, and the child praying in the spirit.
What Jesus said to the woman of Samaria, she could not at once
understand. Pentecost was needed to reveal its full meaning. We are
hardly prepared at our first entrance into the school of prayer to
grasp such teaching. We shall understand it better later on. Let us
only begin and take the lesson as He gives it. We are carnal and cannot
bring God the worship He seeks. But Jesus came to give the Spirit: He
has given Him to us. Let the disposition in which we set ourselves to
pray be what Christ's words have taught us. Let there be the deep
confession of our inability to bring God the worship that is pleasing
to Him; the childlike teachableness that waits on Him to instruct us;
the simple faith that yields itself to the breathing of the Spirit.
Above all, let us hold fast the blessed truthwe shall find that the
Lord has more to say to us about itthat the knowledge of the
Fatherhood of God, the revelation of His infinite Fatherliness in our
hearts, the faith in the infinite love that gives us His Son and His
Spirit to make us children, is indeed the secret of prayer in spirit
and truth. This is the new and living way Christ opened up for us. To
have Christ the Son, and The Spirit of the Son, dwelling within
us, and revealing the Father, this makes us true, spiritual
'LORD, TEACH US TO PRAY.'
* * * * *
Blessed Lord! I adore the love with which Thou didst teach a woman,
who had refused Thee a cup of water, what the worship of God must be. I
rejoice in the assurance that Thou wilt no less now instruct Thy
disciple, who comes to Thee with a heart that longs to pray in spirit
and in truth. O my Holy Master! do teach me this blessed secret.
Teach me that the worship in spirit and truth is not of man, but
only comes from Thee; that it is not only a thing of times and seasons,
but the outflowing of a life in Thee. Teach me to draw near to God in
prayer under the deep impression of my ignorance and my having nothing
in myself to offer Him, and at the same time of the provision Thou, my
Saviour, makest for the Spirit's breathing in my childlike stammerings.
I do bless Thee that in Thee I am a child, and have a child's liberty
of access; that in Thee I have the spirit of Sonship and of worship of
truth. Teach me, above all, Blessed Son of the Father, how it is the
revelation of the Father that gives confidence in prayer; and let the
infinite Fatherliness of God's Heart be my joy and strength for a life
of prayer and of worship. Amen.
PRAY TO THY FATHER WHICH IS IN SECRET
OR ALONE WITH GOD.
'But thou, when thou prayest, enter into thine inner chamber,
and having shut thy door, pray to thy Father which is in
secret, and thy Father which seeth in secret shall recompense
thee.'MATT. vi. 6.
After Jesus had called His first disciples He gave them their first
public teaching in the Sermon on the Mount. He there expounded to them
the kingdom of God, its laws and its life. In that kingdom God is not
only King, but Father; He not only gives all, but is Himself all. In
the knowledge and fellowship of Him alone is its blessedness. Hence it
came as a matter of course that the revelation of prayer and the
prayer-life was a part of His teaching concerning the New Kingdom He
came to set up. Moses gave neither command nor regulation with regard
to prayer: even the prophets say little directly of the duty of prayer;
it is Christ who teaches to pray.
And the first thing the Lord teaches His disciples is that they must
have a secret place for prayer; every one must have some solitary spot
where he can be alone with his God. Every teacher must have a
schoolroom. We have learnt to know and accept Jesus as our only teacher
in the school of prayer. He has already taught us at Samaria that
worship is no longer confined to times and places; that worship,
spiritual true worship, is a thing of the spirit and the life; the
whole man must in his whole life be worship in spirit and truth. And
yet He wants each one to choose for himself the fixed spot where He can
daily meet him. That inner chamber, that solitary place, is Jesus'
schoolroom. That spot may be anywhere; that spot may change from day to
day if we have to change our abode; but that secret place there must
be, with the quiet time in which the pupil places himself in the
Master's presence, to be by Him prepared to worship the Father. There
alone, but there most surely, Jesus comes to us to teach us to pray.
A teacher is always anxious that his schoolroom should be bright and
attractive, filled with the light and air of heaven, a place where
pupils long to come, and love to stay. In His first words on prayer in
the Sermon on the Mount, Jesus seeks to set the inner chamber before us
in its most attractive light. If we listen carefully, we soon notice
what the chief thing is He has to tell us of our tarrying there. Three
times He uses the name of Father: 'Pray to thy Father;' 'Thy
Father shall recompense thee;' Your Father knoweth what
things ye have need of.' The first thing in closet-prayer is: I must
meet my Father. The light that shines in the closet must be: the light
of the Father's countenance. The fresh air from heaven with which Jesus
would have filled the atmosphere in which I am to breathe and pray, is:
God's Father-love, God's infinite Fatherliness. Thus each thought or
petition we breathe out will be simple, hearty, childlike trust in the
Father. This is how the Master teaches us to pray: He brings us into
the Father's living presence. What we pray there must avail. Let us
listen carefully to hear what the Lord has to say to us.
First, 'Pray to thy Father which is in secret.' God is a God
who hides Himself to the carnal eye. As long as in our worship of God
we are chiefly occupied with our own thoughts and exercises, we shall
not meet Him who is a Spirit, the unseen One. But to the man who
withdraws himself from all that is of the world and man, and prepares
to wait upon God alone, the Father will reveal Himself. As he forsakes
and gives up and shuts out the world, and the life of the world, and
surrenders himself to be led of Christ into the secret of God's
presence, the light of the Father's love will rise upon him. The
secrecy of the inner chamber and the closed door, the entire separation
from all around us, is an image of, and so a help to, that inner
spiritual sanctuary, the secret of God's tabernacle, within the veil,
where our spirit truly comes into contact with the Invisible One. And
so we are taught, at the very outset of our search after the secret of
effectual prayer, to remember that it is in the inner chamber, where we
are alone with the Father, that we shall learn to pray aright. The
Father is in secret: in these words Jesus teaches us where He is
waiting us, where He is always to be found. Christians often complain
that private prayer is not what it should be. They feel weak and
sinful, the heart is cold and dark; it is as if they have so little to
pray, and in that little no faith or joy. They are discouraged and kept
from prayer by the thought that they cannot come to the Father as they
ought or as they wish. Child of God! listen to your Teacher. He tells
you that when you go to private prayer your first thought must be: The
Father is in secret, the Father waits me there. Just because your heart
is cold and prayerless, get you into the presence of the loving Father.
As a father pitieth his children, so the Lord pitieth you. Do not be
thinking of how little you have to bring God, but of how much He wants
to give you. Just place yourself before, and look up into, His face;
think of His love, His wonderful, tender, pitying love. Just tell Him
how sinful and cold and dark all is: it is the Father's loving heart
will give light and warmth to yours. O do what Jesus says: Just shut
the door, and pray to thy Father, which is in secret. Is it not
wonderful? to be able to go alone with God, the infinite God. And then
to look up and say: My Father!
'And thy Father, which seeth in secret, will recompense thee.
' Here Jesus assures us that secret prayer cannot be fruitless: its
blessing will show itself in our life. We have but in secret, alone
with God, to entrust our life before men to Him; He will reward us
openly; He will see to it that the answer to prayer be made manifest in
His blessing upon us. Our Lord would thus teach us that as infinite
Fatherliness and Faithfulness is that with which God meets us in
secret, so on our part there should be the childlike simplicity of
faith, the confidence that our prayer does bring down a blessing. 'He
that cometh to God must believe that He is a rewarder of them
that seek Him.' Not on the strong or the fervent feeling with which I
pray does the blessing of the closet depend, but upon the love and the
power of the Father to whom I there entrust my needs. And therefore the
Master has but one desire: Remember your Father is, and sees and hears
in secret; go there and stay there, and go again from there in the
confidence: He will recompense. Trust Him for it; depend upon Him:
prayer to the Father cannot be vain; He will reward you openly.
Still further to confirm this faith in the Father-love of God,
Christ speaks a third word: 'Your Father knoweth what things ye have
need of before ye ask Him.' At first sight it might appear as if
this thought made prayer less needful: God knows far better than we
what we need. But as we get a deeper insight into what prayer really
is, this truth will help much to strengthen our faith. It will teach us
that we do not need, as the heathen, with the multitude and urgency of
our words, to compel an unwilling God to listen to us. It will lead to
a holy thoughtfulness and silence in prayer as it suggests the
question: Does my Father really know that I need this? It will, when
once we have been led by the Spirit to the certainty that our request
is indeed something that, according to the Word, we do need for God's
glory, give us wonderful confidence to say, My Father knows I need it
and must have it. And if there be any delay in the answer, it will
teach us in quiet perseverance to hold on: FATHER! THOU KNOWEST I need
it. O the blessed liberty and simplicity of a child that Christ our
Teacher would fain cultivate in us, as we draw near to God: let us look
up to the Father until His Spirit works it in us. Let us sometimes in
our prayers, when we are in danger of being so occupied with our
fervent, urgent petitions, as to forget that the Father knows and
hears, let us hold still and just quietly say: My Father sees, my
Father hears, my Father knows; it will help our faith to take the
answer, and to say: We know that we have the petitions we have asked of
And now, all ye who have anew entered the school of Christ to be
taught to pray, take these lessons, practise them, and trust Him to
perfect you in them. Dwell much in the inner chamber, with the door
shutshut in from men, shut up with God; it is there the Father waits
you, it is there Jesus will teach you to pray. To be alone in secret
with THE FATHER: this be your highest joy. To be assured that THE
FATHER will openly reward the secret prayer, so that it cannot remain
unblessed: this be your strength day by day. And to know that THE
FATHER knows that you need what you ask, this be your liberty to bring
every need, in the assurance that your God will supply it according to
His riches in glory in Christ Jesus.
'LORD, TEACH US TO PRAY.'
* * * * *
Blessed Saviour! with my whole heart I do bless Thee for the
appointment of the inner chamber, as the school where Thou meetest each
of Thy pupils alone, and revealest to him the Father. O my Lord!
strengthen my faith so in the Father's tender love and kindness, that
as often as I feel sinful or troubled, the first instinctive thought
may be to go where I know the Father waits me, and where prayer never
can go unblessed. Let the thought that He knows my need before I ask,
bring me, in great restfulness of faith, to trust that He will give
what His child requires. O let the place of secret prayer become to me
the most beloved spot on earth.
And, Lord! hear me as I pray that Thou wouldest everywhere bless the
closets of Thy believing people. Let Thy wonderful revelation of a
Father's tenderness free all young Christians from every thought of
secret prayer as a duty or a burden, and lead them to regard it as the
highest privilege of their life, a joy and a blessing. Bring back all
who are discouraged, because they cannot find aught to bring Thee in
prayer. O give them to understand that they have only to come with
their emptiness to Him who has all to give, and delights to do it. Not,
what they have to bring the Father, but what the Father waits to give
them, be their one thought.
And bless especially the inner chamber of all Thy servants who are
working for Thee, as the place where God's truth and God's grace is
revealed to them, where they are daily anointed with fresh oil, where
their strength is renewed, and the blessings are received in faith,
with which they are to bless their fellow-men. Lord, draw us all in the
closet nearer to Thyself and the Father. Amen.
'AFTER THIS MANNER PRAY;' OR THE
'After this manner therefore pray ye: Our Father which art in
heaven.'MATT. vi. 9.
Every teacher knows the power of example. He not only tells the
child what to do and how to do it, but shows him how it really can be
done. In condescension to our weakness, our Heavenly Teacher has given
us the very words we are to take with us as we draw near to our Father.
We have in them a form of prayer in which there breathe the freshness
and fulness of the Eternal Life. So simple that the child can lisp it,
so divinely rich that it comprehends all that God can give. A form of
prayer that becomes the model and inspiration for all other prayer, and
yet always draws us back to itself as the deepest utterance of our
souls before our God.
'Our Father which art in heaven!' To appreciate this word of
adoration aright, I must remember that none of the saints had in
Scripture ever ventured to address God as their Father. The invocation
places us at once in the centre of the wonderful revelation the Son
came to make of His Father as our Father too. It comprehends the
mystery of redemptionChrist delivering us from the curse that we
might become the children of God. The mystery of regenerationthe
Spirit in the new birth giving us the new life. And the mystery of
faithere yet the redemption is accomplished or understood, the word
is given on the lips of the disciples to prepare them for the blessed
experience still to come. The words are the key to the whole prayer, to
all prayer. It takes time, it takes life to study them; it will take
eternity to understand them fully. The knowledge of God's Father-love
is the first and simplest, but also the last and highest lesson in the
school of prayer. It is in the personal relation to the living God, and
the personal conscious fellowship of love with Himself, that prayer
begins. It is in the knowledge of God's Fatherliness, revealed by the
Holy Spirit, that the power of prayer will be found to root and grow.
In the infinite tenderness and pity and patience of the infinite
Father, in His loving readiness to hear and to help, the life of prayer
has its joy. O let us take time, until the Spirit has made these words
to us spirit and truth, filling heart and life: 'Our Father which art
in heaven.' Then we are indeed within the veil, in the secret place of
power where prayer always prevails.
'Hallowed be Thy name.' There is something here that strikes
us at once. While we ordinarily first bring our own needs to God in
prayer, and then think of what belongs to God and His interests, the
Master reverses the order. First, Thy name, Thy kingdom,
Thy will; then, give us, forgive us, lead us,
deliver us. The lesson is of more importance than we think. In
true worship the Father must be first, must be all. The sooner I learn
to forget myself in the desire that HE may be glorified, the richer
will the blessing be that prayer will bring to myself. No one ever
loses by what he sacrifices for the Father.
This must influence all our prayer. There are two sorts of prayer:
personal and intercessory. The latter ordinarily occupies the lesser
part of our time and energy. This may not be. Christ has opened the
school of prayer specially to train intercessors for the great work of
bringing down, by their faith and prayer, the blessings of His work and
love on the world around. There can be no deep growth in prayer unless
this be made our aim. The little child may ask of the father only what
it needs for itself; and yet it soon learns to say, Give some for
sister too. But the grown-up son, who only lives for the father's
interest and takes charge of the father's business, asks more largely,
and gets all that is asked. And Jesus would train us to the blessed
life of consecration and service, in which our interests are all
subordinate to the Name, and the Kingdom, and the Will of the Father. O
let us live for this, and let, on each act of adoration, Our Father!
there follow in the same breath, Thy Name, Thy Kingdom,
Thy Will;for this we look up and long.
'Hallowed be Thy name..' What name? This new name of Father.
The word Holy is the central word of the Old Testament; the
name Father of the New. In this name of Love all the holiness and
glory of God are now to be revealed. And how is the name to be
hallowed? By God Himself: 'I will hallow My great name which ye
have profaned.' Our prayer must be that in ourselves, in all God's
children, in presence of the world, God Himself would reveal the
holiness, the Divine power, the hidden glory of the name of Father. The
Spirit of the Father is the Holy Spirit: it is only when we
yield ourselves to be led of Him, that the name will be
hallowed in our prayer and our lives. Let us learn the prayer: 'Our
Father, hallowed be Thy name.'
'Thy kingdom come.' The Father is a King and has a kingdom.
The son and heir of a king has no higher ambition than the glory of his
father's kingdom. In time of war or danger this becomes his passion; he
can think of nothing else. The children of the Father are here in the
enemy's territory, where the kingdom, which is in heaven, is not yet
fully manifested. What more natural than that, when they learn to
hallow the Father-name, they should long and cry with deep enthusiasm:
'Thy kingdom come.' The coming of the kingdom is the one great event on
which the revelation of the Father's glory, the blessedness of His
children, the salvation of the world depends. On our prayers too the
coming of the kingdom waits. Shall we not join in the deep longing cry
of the redeemed: 'Thy kingdom come'? Let us learn it in the school of
'Thy will be done, as in heaven, so on earth.' This petition
is too frequently applied alone to the suffering of the will of
God. In heaven God's will is done, and the Master teaches the
child to ask that the will may be done on earth just as in heaven: in
the spirit of adoring submission and ready obedience. Because the will
of God is the glory of heaven, the doing of it is the blessedness of
heaven. As the will is done, the kingdom of heaven comes into the
heart. And wherever faith has accepted the Father's love, obedience
accepts the Father's will. The surrender to, and the prayer for a life
of heaven-like obedience, is the spirit of childlike prayer.
'Give us this day our daily bread.' When first the child has
yielded himself to the Father in the care for His Name, His Kingdom,
and His Will, he has full liberty to ask for his daily bread. A master
cares for the food of his servant, a general of his soldiers, a father
of his child. And will not the Father in heaven care for the child who
has in prayer given himself up to His interests? We may indeed in full
confidence say: Father, I live for Thy honor and Thy work; I know Thou
carest for me. Consecration to God and His will gives wonderful liberty
in prayer for temporal things: the whole earthly life is given to the
Father's loving care.
'And forgive us our debts as we also have forgiven our debtors.
' As bread is the first need of the body, so forgiveness for the soul.
And the provision for the one is as sure as for the other. We are
children, but sinners too; our right of access to the Father's presence
we owe to the precious blood and the forgiveness it has won for us. Let
us beware of the prayer for forgiveness becoming a formality: only what
is really confessed is really forgiven. Let us in faith accept the
forgiveness as promised: as a spiritual reality, an actual transaction
between God and us, it is the entrance into all the Father's love and
all the privileges of children. Such forgiveness, as a living
experience, is impossible without a forgiving spirit to others: as
forgiven expresses the heavenward, so forgiving the
earthward, relation of God's child. In each prayer to the Father I must
be able to say that I know of no one whom I do not heartily love.
'And lead us not into temptation, but deliver us from the evil
one.' Our daily bread, the pardon of our sins, and then our being
kept from all sin and the power of the evil one, in these three
petitions all our personal need is comprehended. The prayer for bread
and pardon must be accompanied by the surrender to live in all things
in holy obedience to the Father's will, and the believing prayer in
everything to be kept by the power of the indwelling Spirit from the
power of the evil one.
Children of God! it is thus Jesus would have us to pray to the
Father in heaven. O let His Name, and Kingdom, and Will, have the first
place in our love; His providing, and pardoning, and keeping love will
be our sure portion. So the prayer will lead us up to the true
child-life: the Father all to the child, the Father all for the child.
We shall understand how Father and child, the Thine and the
Our, are all one, and how the heart that begins its prayer with the
God-devoted THINE, will have the power in faith to speak out the OUR
too. Such prayer will, indeed, be the fellowship and interchange of
love, always bringing us back in trust and worship to Him who is not
only the Beginning but the End: 'FOR THINE IS THE KINGDOM, AND THE
POWER, AND THE GLORY, FOR EVER, AMEN.' Son of the Father, teach us to
pray, 'OUR FATHER.'
'LORD, TEACH US TO PRAY.'
* * * * *
O Thou who art the only-begotten Son, teach us, we beseech Thee, to
pray, 'OUR FATHER.' We thank Thee, Lord, for these Living Blessed Words
which Thou hast given us. We thank Thee for the millions who in them
have learnt to know and worship the Father, and for what they have been
to us. Lord! it is as if we needed days and weeks in Thy school with
each separate petition; so deep and full are they. But we look to Thee
to lead us deeper into their meaning: do it, we pray Thee, for Thy
Name's sake; Thy name is Son of the Father.
Lord! Thou didst once say: 'No man knoweth the Father save the Son,
and he to whom the Son willeth to reveal Him.' And again: 'I made known
unto them Thy name, and will make it known, that the love wherewith
Thou hast loved Me may be in them.' Lord Jesus! reveal to us the
Father. Let His name, His infinite Father-love, the love with which He
loved Thee, according to Thy prayer, BE IN US. Then shall we say
aright, 'OUR FATHER!' Then shall we apprehend Thy teaching, and the
first spontaneous breathing of our heart will be: 'Our Father, Thy
Name, Thy Kingdom, Thy Will.' And we shall bring our needs and our sins
and our temptations to Him in the confidence that the love of such a
Father cares for all.
Blessed Lord! we are Thy scholars, we trust Thee; do teach us to
pray, 'OUR FATHER.' Amen.