Since prayer is a very important exercise in the Christian’s life, I set forth the following comments to stir up a proper moral state of soul in addressing God.

It is imperative that my heart be in communion with Him, accompanied by obedience and a good conscience if my prayer is to be effectual (Heb. 13:18). Is there not sometimes unreality in our prayers? Do our prayers take the form of preaching, or quoting Bible doctrines, or reciting hymns, rather than utterances of expressed need with thanksgiving? Am I really speaking to God or to men? "If to God, surely nothing can be more irreverent or profane than to attempt to explain things to Him; but if to men, then it is not prayer at all" (C. H. Mackintosh in "Prayer and the Prayer Meeting").

"Do we not frequently give utterance to a whole host of things of which we do not feel the need, and which we have no notion of waiting for at all?" (ibid.) If we knew that only God was listening to us, perhaps we might change our way of praying. Be conscious that God is listening to you before you speak into His ear.

Jude 20 speaks of "praying in the Holy Ghost." If my prayer is to go above the ceiling of a room, it must be in the power of the Spirit borne on the wings of faith.

"Brief, fervent, pointed prayers impart freshness and interest to the prayer meetings" (ibid.). Although some may not take an audible part, their very presence at the prayer meeting, gathered with the saints in dependence upon God, greatly adds to the tone of the meeting. The tendency may be to think, "How little do I get out of the meeting?" Should I not rather ask, "What does God receive by my being there?"

I suggest also that at the start of each prayer meeting, requests be announced whether as to persons or other needs so that all may he informed, and definite prayer offered up. "The prayer meeting ought to be the place of expressed need and expected blessing_the place of expressed weakness and expected power" (ibid.)

Marriage with an Unsaved Partner

It is always sad to hear of and meet couples of which only one of the partners is saved. How impossible it often is for such couples to enjoy that full mutual happiness which comes from both being submitted to the Lord. Our hearts go out to such couples and we seek to encourage the believing spouse by assuring that person of our prayers. But can we do more? Is there any advice we can give to our brothers and sisters in such situations? Let us seek counsel from the holy Scriptures.

In 1 Peter 3:1-4 we find the following advice given to the wife of an unsaved man:"Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price."

The first point made by the apostle is that wives should be subject to the authority of their husbands. We have noted in a previous issue how important this is for achieving a happy marriage when both partners are saved. It is equally of no less importance if the husband is not saved, for it not only will help to make the marriage more stable and enjoyable, but it will also be a most effective testimony to the unsaved husband. An attitude of submission (verse 1), chaste or pure behavior (verse 2), and a meek and quiet spirit (verse 4) are all important elements to be manifested by a woman who wishes to see the salvation of her husband. The word "conversation” in verses 1 and 2 is an unfortunate translation in the King James Version. "Behavior" is a better translation. The thrust of the passage is that the husband is won to the Lord not by much preaching and cajoling by the wife but by the submissive, pure, meek, and quiet behavior of the wife. Often, the wife may try too hard to push Christianity onto her husband. Sprinkling the house with gospel tracts, covering the walls with Scripture texts, having the Christian radio station blaring whenever he is home, and having Christian friends come over to speak to the husband may have the effect of driving him further away from the Lord. On the other hand, the husband is watching the wife very carefully to see what effect Christ and Christianity are having in her personal life. If she is living a Christ-like life (see 1 Peter 2:21-23 for some elements of this), diligently attending to his physical, emotional, and material needs, showing love and affection to him, and being submissive to him, these attitudes and actions will certainly not go unnoticed by him.

Another point made by the apostle has to do with the wife’s manner of dress. She should dress modestly at all times, not seeking to draw attention to herself by the type of clothing or jewelry she wears. Her husband will tend to fear that he may have rivals for his wife’s affections among her Christian friends, so he needs a great deal of reassurance as to his wife’s devotedness to him.

With regard to "Wives, be in subjection to your own husbands," a perplexing question frequently arises:"How far does this subjection go?" Suppose the husband does not allow the wife to attend the meetings and activities of the assembly. Should the wife submit and stay home, or should she disobey her husband on the basis of "we ought to obey God rather than men" (Acts 5:29) and "not forsaking the assembling of ourselves together" (Heb. 10:25)? There is no easy answer to these questions, but I would tend to advise along the line of submission to the husband in this as well as other situations which do not require her to engage in wicked behavior. It may help to consider that while man looks on the outward appearance, God looks on the heart. If the sister’s heart is with the assembly_if she longs to be there but is prevented by her husband_the Lord takes note of that. Some might argue that the Lord’s command to forsake not "the assembling of ourselves together" takes precedence over the husband’s command to stay home. However, one is not generally considered as forsaking the assembly if prevented because of a trial such as a serious chronic illness; is it any different if one is prevented because of a different kind of trial such as an unsaved and unyielding husband?

Obedience to the husband in such instances should not necessarily be a blind, unquestioning obedience. The wife would do well to seek to discern her husband’s reasons for his prohibition. It may be that he simply resents her being away from home. He may fear that she is not satisfied with the friendship and companionship which he has to offer her and that she is seeking it from persons who share her Christian faith. He may feel that she will neglect her household duties, or may not be available when he needs her. Or if she has had a problem with insubmissiveness previously in her pre-saved days, he may be testing her to see if Christianity has changed anything in her. Thus, the wife should make an extra special effort to prove to her husband that she really does care for him and enjoys spending time with him. She should take the initiative in suggesting things to do and places to go together, considering particularly his interests. If he does allow her to go out occasionally, she should make it a point to return home promptly after the service is over. And if she believes that it is God’s will that she disobey her husband’s wishes in order to attend meetings of the assembly, then she should bend over backwards to be submissive to her husband in every other respect possible.

If it is the husband who is saved and the wife unsaved, many of the same principles apply. While the husband is not bound by Scripture to submit to his wife’s wishes concerning his Christian activities, he must give full consideration to her fears, needs, and desires. He might consider curtailing some of his church-related activities in order to spend time with her. He ought to make every effort frequently to reassure her of his love for her. Also, Peter exhorts the husbands to give "honor unto the wife, as unto the weaker vessel" (1 Peter 3:7). Since women tend to be weaker physically and tire more easily than men, the husband should guard against frequently running off under the guise of serving the Lord or meeting with his fellow Christians, while leaving his already tired wife behind to clean up the kitchen, put the children to bed, iron his shirts, and pack his lunch. Such actions will not go far in attracting the wife to the Lord Jesus.

Further instruction is given in 1 Corinthians 7:12-16. While Christians are to assiduously avoid entering into an unequal yoke in marriage, once they find themselves in such a yoke they are not to seek to get out of it. The saved one by a Christ-like life has a sanctifying effect upon the unbelieving spouse, as well as upon the children. But suppose the unbelieving spouse lays down the ultimatum:"Either you give up all manifestations of your Christian life or I am leaving." Verse 15 of this chapter suggests that the believer should let the spouse leave in such instances. While every effort should be made to preserve a marriage (in keeping with Gen. 2:24 and Matt. 19:6), no one is asked to do this at the expense of giving up the Christian faith.

While considering 1 Corinthians 7 it might also be well to recall verse 5 which was considered in the previous chapter of this series. The exhortation here is not to deprive each other of physical intimacy, "except it be with consent for a time." The Christian husband or wife must not suppose that his/her new relationship with Christ will be defiled by continuing to engage in physical intimacy with the unsaved spouse.

The passages we have been considering in 1 Peter and 1 Corinthians likely were written primarily to those who were already married when they became saved. The principles apply equally to those believers who, in violation of 2 Cor. 6:14, willfully marry an unbeliever. However, many, additional problems may exist here because of the sin of the believer in disobeying God’s Word with regard to choice of a marriage partner. There may be the problem of guilt feelings due to not having confessed the sin or not being sure that God can or will forgive so serious a sin. For this we need to be reminded of the wonderful promise in 1 John 1:9:"If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." There may be envy toward others who did not commit the same sin and as a consequence are enjoying happy Christian marriages. This attitude needs to be confessed as sinful. One may engage in self-pity, which often leads to depression, as a result of making the foolish choice. Or, conversely, there may be fantasizing about how much more pleasant life would be if married to another Christian. Brooding over the past, being depressed over the present, despairing over the future, and dreaming about what might have been . . . but is not, will only increase the problems, make it more difficult truly to love and cherish one’s spouse, and lessen the effectiveness of a Christian witness toward one’s spouse. For those who find themselves in such a situation we urge the following:Confess your sin to God and accept His forgiveness. Persevere in prayer (Col. 4:2 JND), both for the salvation of your spouse and for spiritual wisdom, patience, and strength for yourself. Keep believing that God will answer your prayers. Keep feeding on God’s Word; and if you have children, be faithful and persistent in feeding them the Word as well. Keep living the Christian life with a meek, quiet, submissive spirit. And though faint, keep pursuing (Judges 8:4) these goals; keep following Christ.

There are many other problems faced by the wife or husband of a non-Christian which we have not touched upon. Many of these problems are so perplexing that it is difficult to know what advice to give. May those of us who are acquainted with such couples seek to help in whatever ways we can_by our continual earnest prayers for them, by providing emotional and spiritual support, by lending a sympathetic ear to their problems, and by not being harsh or judgmental toward the Christian wife who stays away from the meetings or goes along with her husband in worldly activities out of obedience to him or in order to keep peace in the household.

In the next issue we will seek, with the Lord’s help, to learn what Scripture has to say about the even more difficult as well as controversial topic of divorce and remarriage.

Many shrink from public prayer. They say they have no ability for it and that it would not be for edification for them to make the attempt. And yet is this of God? There must be some simple remedy for so glaring a failure_a remedy which the love of God would apply at once if we let Him. Perhaps the cause of this silence in public will suggest the remedy. Let us inquire as to the cause.

Here is a godly Christian so far as outward walk and faithfulness at meetings go. Further, he enjoys fellowship in the things of God, and will readily converse with those like-minded with himself. It cannot be supposed that he neglects secret prayer, though doubtless, like all saints, he needs to be more engaged in it. We are not speaking of those who are in a cold state, but of such as realize the grace of God and the love of Christ.

The crucial question for such a one is this:Does he pray in the family! There is small wonder that a brother who does not let his voice be heard at the family altar should be silent at the meeting. The sound of his voice frightens him, he forgets to whom he is speaking, forgets what he wished to pray for, and covered with confusion resolves never to make another exhibition of himself. Ah, brethren, how much wounded pride is expressed in that resolution. But why was he so embarrassed? Was he not sincere, did he not wish to ask for the desires of his heart? He did, but his voice is not heard in prayer at home, and therefore he is unaccustomed to its sound.

Why is the voice not heard at the family altar? Without doubt Satan has a thousand reasons why we should not have family prayer and reading of the Word. We have no time for it, we leave home too early, and return too late; we have too many interruptions, company coming in, children going to school. Oh, dear brethren, how mean and trivial are all such excuses. We are ashamed of them as we speak of them. Let us throw them to the winds, confess our neglect, and this very day go to God as a family.

Is the reader without fellowship at home? Is it a Christian wife whose husband is in the world? Let her gather her little ones about her and count upon the God of all grace to hear her prayers for her home. Is it the reverse? Let the husband in the fear of God declare that he must recognize Him in the home. Few are the wives who would object, and fewer still who would leave the room. But if she did, let him gather the children about him and pray.

How many questions does such an act raise, and how many does it settle? Has the man’s walk been inconsistent? he is reminded of it and of many other weaknesses and failures. He may have been selfish and have stumbled his wife, or his sharp temper may have been a reproach before the children. Let him confess all before God and his family, and let God be implored that all such dishonor to Him may cease. If there is reality, there will soon be help. Often between those nearest and dearest according to nature there grows up a barrier as to the holiest and sweetest part of life_the things of God. They shrink from speaking to one another and so are no longer helpful to one another. Let all such things be confessed and remedied; in family prayer and reading of the Word there will be a sweet recovery.

We are living in busy times, and early and late the mill must be kept grinding. But if there is purpose of heart, God will open the way. There is some time during the day, preferably in the morning, when the family can be brought together. They take their meals together, or they can do so. Let them at the same time devote a few minutes to reading God’s Word and prayer. A brief quarter of an hour, if no more time can be given, will be better than none. Let the most suitable time be chosen and dedicated to God. Let nothing usurp its place. We can go without our food better than we can deprive ourselves of this holy privilege.

Dear brethren, I believe that this would remedy our silent prayer meetings, for it is lack at the home that makes the lack in public. It would be no fearsome task to lead in prayer and praise, but the sweetest constraint of love and faith. May our blessed Lord speak to us all.

(From Help and Food, Volume 18.)

This psalm presents us with the requirements which we must meet in order to have assurance that God will hear us when we cry to Him in our distress. The first requirement is to be justified or made righteous in God’s sight. The words, "Hear me when I call, O God of my righteousness" (verse 1), tell us that this righteousness comes from God and that we have no righteousness in ourselves. In the New Testament we learn the means by which God makes us righteous:"For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him" (2 Cor. 5:21). "But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Rom. 4:5).

The second requirement for being heard is godliness in walk and practice. Most of the psalm is taken up with setting forth this requirement. In verse 3 David states that the Lord will hear him because the Lord has special concern for the godly. Verse 4 states that we are not to sin but are to commune with our own hearts on our beds and be still or at rest. This would perhaps involve a searching of our hearts in the light of God’s Word. "If our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight" (1 John 3:21,22). If the Holy Spirit reveals things displeasing to God, we must confess and forsake them before we can be assured God will hear us (Psalm 66:18). Verse 5 says, "Offer the sacrifices of righteousness, and put your trust in the Lord." H. A. Ironside in his book on the Psalms says, "Notice the two things that are mentioned here, see that there is nothing wrong in your own life, and then you can put your trust in Him. If you are offering the sacrifices of unrighteousness, if there is wickedness and crookedness and unholiness in your life, it is no use talking about trusting God. . . . But if I have judged everything that the Spirit of God has shown me to be wrong, I can offer the sacrifice of praise without a condemning conscience and can trust and not be afraid."

The last three verses of the psalm tell us what is true good (the light of God’s countenance), true joy (not material blessings but gladness put in our hearts by God, in our case by the indwelling Holy Spirit), and true peace (not lack of enemies or other disturbances, but trust in the Lord to keep us through the disturbances). These are the blessings we receive when we follow the principles set forth in the first part of the psalm.

FRAGMENT "In the morning will I direct my prayer unto Thee" (Psa. 5:3). A good start in the morning makes a difference to the day. It will help us to see our circumstances in the light of eternity. It will give us a sense of reverence as we come forth from the throne room. It will keep us dependent on the Lord and preserve us from the folly of self-sufficiency. It will enable us to weigh men and issues in the scales of the sanctuary and respond with wisdom. No believer should step into enemy territory without it.

FRAGMENT In praying we must not forget that our prayers are to be answered. Some are answered just as we wish; some are answered in a way different from what we wish_in a better way! Some are answered by a change in us; some by a change in others. Some are answered by the giving of a greater strength to bear trials, and some by the lifting of the trials. Some at once; some in years to come; and some await eternity.

Secret prayer is the mainspring of everything in the Christian’s life. We may make excuses and say we cannot find time. But the truth is, if we cannot find time for secret prayer, it matters little to the Lord whether we find time for public service or not. Is it not true that we can find time for practically everything except getting into our closet and shutting the door in order to be alone with God? We can find time to talk with our brethren, and the minutes fly past unheeded until they become hours; and we do not feel it a burden. Yet when we find we should be getting into our closet to be alone with God for a season, there are ever so many difficulties standing right in the way. It would seem that Satan does not care how we are employed, so long as we do not seek our Father’s face; well the great tempter knows that if he can but intercept the communications between us and our God he has us at his mercy. Yes, we can find time for everything but this slipping away to wrestle with God in prayer. We find time, it may be, even to preach the gospel and minister to the saints while our own souls are barren and sapless for lack of secret prayer and communion with God!

What saints we often appear before people! Oh, the subtlety of this Adam nature! But when we go into our closet and shut the door, no one sees, no one hears us, but God. It is not the place to make a fair show. No one is present before whom to make a little display of our devotion. No one is there to behold our zeal for the Lord. No one is there but God; and we know we dare not attempt to make Him believe we are different from what we really are. We feel that he is looking through us, that He sees us and knows us thoroughly. If evil is lurking within, we instinctively feel that God is searching us; for evil cannot dwell with Him (Psalm 5:4). It is certainly a searching spot_alone in the presence of God. Little wonder so many beg to be excused from it. But, beloved, it is the lack of it that is the secret of much of the lifelessness and carnality which abound. The prayer meeting will not suffice us, blessed privilege though it be. "Thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray" (Matt. 6:6). How many there may be who have gradually left off secret prayer until communion with God has been as effectively severed as if for them there were no God at all!

We believe_yea, we rejoice to know_that God has His praying ones. He is never without faithful ones who cry day and night unto Him. Yet the terrible downward current of these last days is carrying the many of God’s people before it; and the great enemy of souls could not have hit upon a more deadly device for making merchandise of the saints than by stopping their intercourse with the throne of grace.

The lack of secret prayer implies a positive absence of desire for the presence of God. Such persons fall an easy prey to temptation. Satan gets an advantage over them easily. If a brother is not at the prayer meeting for a time or two, you can speak to him about it and exhort him. His absence is a thing you can see. But if he is absenting himself from the closet, that is a thing beyond your observation. You only feel, when you come in contact with him, that something is sapping his spiritual life; and who can estimate the eternal loss that follows the neglect of secret prayer!

"I missed prayer for a time," said one who had tasted of heavenly joys, "and then I missed it oftener; and things went on this way until, somehow, everything slipped through my fingers and I found myself in the world again." How different it is with those who watch with jealous care that the Lord has always His portion, whoever else may have to lack theirs.

Their going out, their coming in, their whole manner of life, declare that they have been where the heavenly dew has been falling. Their Father, who saw them in secret, is rewarding them openly. They carry about with them, although unconscious of it, the serenity of the secret place where they have been communing with God as friend with friend. Where this is wanting, it is little wonder that saints get as worldly as the very worldling. Little wonder the plainest precepts of the Word of God are brought to bear on them in vain.

Men of communion are men of obedience. It is men delighting to be near the king who are ready to hazard their lives to fetch him a drink from Bethlehem’s well (1 Chron. 11:17). And it is men of prayer who have moved the arm of Omnipotence in all ages. Also it seems that they who seemed to have least need to pray have been the very ones to whom the closet has been dearest. Our great Example was a Man of prayer. We read of Him rising a great while before day and departing into a solitary place to pray (Mark 1:35). Let us follow Him whithersoever He goes. If He needed the aids of heavenly power to help Him in the evil hour, how much more do we? Let secret prayer, then, be urged upon God’s people as one of the great essentials of spiritual life, without which our highest service will be barren and fruitless in the eyes of Him who looks on the heart.

Beloved brethren, let each one of us ask himself the question, "Am I delighting in the secret place, to plead with the Lord, to renew my strength, to have power with God and prevail?" If not, let us confess our neglect. God will forgive, and renew our spiritual energy.

(From Help and Food, Volume 31.)

Prayer is speaking to God and prophecy is speaking from God. Thus we need not be surprised to find them associated together in Scripture (Acts 13:1,2; 1 Cor. 11:4,5; 14:1,15). In the Church of God there are various gifts for the edification of the body, but there is no such thing as a "gift of prayer." Fluency, comprehensiveness, and eloquence are not essentials; rather they are often hindrances to true prayer. Every Christian must pray, and we might add that every Christian man in communion with God should be ready, if led of God, to pray in public. We long to see God’s beloved people delivered from the last vestige of clerisy. There is no such thing contemplated in God’s Word as one man or a few men being the only ones used in prayer. As we have just said, prayer is no gift of words, belonging to some few specially endowed. The babe can lisp its prayer, as the father can pour out the full longings of his heart; but all can pray. Is the soul in communion with God? Are we seeking to please Him? Then what possible hindrance can there be to prayer? Ah, brethren, let us own the pride and worldliness which close our mouths and limit our faith. Let us search our ways and ask if we engage much in secret prayer. He who is familiar with God in his closet will find it no difficulty to speak to Him in public.

Closely connected with this question is another:do we speak for God, individually? are we finding the way open to speak to one another of the great questions that must be answered? and can we without hesitation confer with our fellow Christians about the things of God? If we are in abiding communion with God this will be the case. We will not have to plead that we have "so few opportunities," or are "naturally shy." When the Spirit of God is unhindered, He uses the weak things. Saints have no difficulty in speaking of the affairs of everyday life; why, then, this hesitation in speaking of the things of God? Is it not Satan robbing us?

Coming now to the corporate life of God’s people, we find simply an enlargement of scope, not a change of principles. Prayer and prophecy are closely associated and interdependent. Wherever there is a spirit of prayer there will be the spirit of prophecy, and the reverse. Both are having to do with God, and imply that reality which is always the mark of one in His presence.

By prophecy it will be understood that we are not referring to any supernatural manifestations, whether in prediction, designation of special persons for special work, or new revelation. We solemnly believe that all claims to such prophetic gift are antichristian and blasphemous. God’s written Word is ample and all-sufficient, and in it we are told that revelation is complete (Col. 1:25).

But there is another sense in which the term prophecy is used in Scripture. "He that prophesieth speaketh unto men for edification, and exhortation, and comfort" (1 Cor. 14:2). There is no question here of something supernatural. The man speaks for God, conveys His mind to the hearers. It is the word spoken in due season, suited to the need of the Lord’s people, comforting the weak, exhorting the faint, and edifying all. It differs from teaching in that its chief object is not to impart instruction but to move to action or to secure a definite result.

Now it is one of the primary scriptural principles of gatherings or meetings that no one man should or can preside. That is the place of the Holy Spirit alone, "dividing to every man severally as He will."* Here all are alike brethren, ready for the Spirit of God to use according to His sovereign wisdom. No doubt, the most prominent meeting to which this applies is that for the breaking of bread. Saints coming together for this purpose, are gathered unto our Lord’s name, and He according to His promise is in the midst. He makes His presence known by the Holy Spirit. At this meeting no one should think of assuming charge, but all should be ready as channels of worship.

*It should be clarified that reference is here made solely to meetings of the assembly. An evangelist or a teacher may hold a meeting which is entirely upon his own responsibility as a servant of the Lord. In this no one dare interfere. But when the assembly as such meets, the evangelist or teacher is simply one of many. He cannot assume a place here_to do so would usurp the place of the Holy Spirit. There is a continual tendency to forget or ignore this, with the inevitable result of clerisy_clergy and laity_the one or the few performing all ministry, and the rest quite willing to have it so.

In addition to the meeting for the breaking of bread, most assemblies of God’s people have what is usually called a prayer meeting. At this meeting, as well, no one presides_all being free to take part as led of the Spirit. We believe that the spiritual state of an assembly can be gauged by the character and attendance at this meeting. Is there a free and earnest spirit of prayer? do all take part, not formally, but really? If so, we would expect to find an assembly walking with God, awake to its privileges and responsibilities. Let us, beloved brethren, search ourselves as to the prayer meeting. Is it a weariness? a cold duty unwillingly performed, or neglected? Have we nothing to speak of to God, no word of thanks, no requests for ourselves and others, no intercessions for the Lord’s work? We need not be surprised, if such is the case, to find all our meetings heavy, and the Lord’s work languishing.

But we must look a little further. It is our purpose to show that prayer and prophecy are closely linked together in Scripture, and as a result that a meeting for one would necessarily include the other. Let us look at a passage strikingly illustrative of this. In 2 Chron. 20, in the face of a great danger, King Jehoshaphat and his people assembled in what might very properly be called a prayer meeting. They gathered together before God, pleading His promises, confessing their weakness and ignorance, and casting themselves upon God. How beautiful was their attitude:"We have no might against this great company that cometh against us; neither know we what to do; but our eyes are upon thee" (verse 12).

They did not have to wait long for an answer. "Then upon Jahaziel . . . came the Spirit of the Lord in the midst of the congregation; … Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours but God’s" (verses 14,15). How speedy and suited was the answer_a word in season, truly. What we wish particularly to notice is that it is a word of prophecy in immediate connection with prayer. They had been speaking to God, and He speaks to them. Notice, too, the uplifting effect of this word:they "fell before the Lord, worshipping the Lord," and "stood up to praise the Lord God of Israel with a loud voice on high" (verses 18,19). Before the enemy had been met or overcome, they celebrated the victory.

But if prayer and prophecy are thus connected at a special meeting, why should it not be so always? "Pray without ceasing" and "Despise not prophesyings" come very closely together (1 Thess. 5:17,20). In fact they belong to one and the same closely connected paragraph. Do we believe in prayer? Do we believe in prophesying? Why then should there not be the freest exercise of both at the meeting which is characteristically the one where both would be expected to be prominent?

Need we go into any detail? "Ye may all prophesy one by one, that all may learn and all may be comforted" (1 Cor. 14:31). It may be but a few words uttered, but if from the Lord they will come with power. Here no "gift" is required, but simply a soul in communion with God and thus ready to give His word. Two or three may speak, the rest judging_not criticizing, but weighing and testing the word. As one finished, another could utter what was on his heart; and as a result the presence and power of the Lord will be manifest, even to an unbeliever who might be present (verse 23).

Beloved brethren, what an attractive meeting! How the saints would flock to it, what a testimony would issue from it, and what power in individual walk and gospel work would result. Is this the character of our meetings? If not, then let us at once confess it and turn afresh to our God, crying to Him who delights to hear and to meet His people.

We conclude therefore that the meeting ordinarily called the prayer meeting is the one where we would expect to find the marks of 1 Cor. 14. Let us become clear as to the teachings of this chapter and fully alive to the blessedness of the Spirit’s presence, and we will prove the reality of all that is promised there. All too commonly there is a dullness in the prayer meeting with only a few attending and fewer participating. This ought not so to be. Let us see to it that it is not, and blessing, rich and lasting, will be the result.

(From Help and Food, Volume 16.)

"And when Moses was gone into the tabernacle of the congregation to speak with Him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony . . . and he spake unto Him" (Num. 7:89).

"God forbid that I should sin against the Lord in ceasing to pray for you" (1 Sam. 12:23). Prayer is probably the greatest force we can wield. There is a certain democracy in this, for God has given it to every Christian, however much we may otherwise differ. In the matter of exercising this great force, we are on the same footing. Therefore, no Christian is excusable if he commits the sin of omitting to pray. Likewise, no Christian is powerless or useless when the might and ministry of prayer is within reach.

FRAGMENT "He went out into a mountain to pray, and continued all night in prayer to God" (Luke 6:12). Our Lord’s dependence upon God was expressed in His habits of prayer. He often spent an entire night in supplication. All the great crises of His life down here were preceded or accompanied by prayer:His temptation in the wilderness, the choice of His disciples, His transfiguration, His agony in the garden. On Golgotha He prayed for those who were nailing Him to the cross. Prayer is an expression of dependence.

FRAGMENT
I prayed for strength that I might achieve;
I was made weak that I might obey.
I prayed for riches that I might be happy;
I was given poverty that I might be wise.
I prayed for power that I might have praise of men;
I was given infirmity that I might feel the need of God.
I prayed for things that I might enjoy life;
I was given life that I might enjoy all things.
I received nothing I asked for_all that I hoped for;
My prayer was answered:I am of all men most blessed.

FRAGMENT There comes a time, for those who live long enough, to "retire." You don’t feel really useful anymore_too old or too tired for that little active service you had hoped to do for the Lord. What about a ministry of prayer? The world and its leaders need prayer; the missionaries and preachers of the gospel, Israel, fellow Christians, family, friends, and neighbors need prayer; the list seems endless. How great and effectual can be this ministry!

As the old year now is waning
And the New Year comes in view,
Blessed Saviour, we acknowledge
Thou hast led us "Hitherto."

"Hitherto" Thy many mercies
Have encompassed every day,
And we have Thy precious promise
Thou wilt be with us alway.

Oh, what peace and joy in knowing
Thou art ever by our side,
And Thy loving hand of wisdom
Will forever be our Guide.

And what blessed reassurance
That Thy mighty arm of power_
That same power that made the heavens_
Guards and keeps us every hour.

What a merciful Redeemer!
What a wondrous Saviour, too!
What a gracious, loving Shepherd
Who has led us "Hitherto."

Entering another New Year,
Pausing, we would contemplate
All Thy love’s accomplished for us,
All Thy mercies, O so great!

And we praise Thee for assurance,
Who has led us "Hitherto,"
That Thy presence will go with us
Every day the New Year through.