Does praying Scripture have greater effectiveness than other prayers?

In John 15 the Lord has given us another condition - "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." (v. 7.) This is sometimes spoken of as a lower kind of prayer, but the slightest examination of the terms our Lord employs will dispel the misconception. True it is asking what we will, but this is preceded by a double condition. The first is, "If ye abide in me." Now abiding in Christ is the constant maintenance in our souls of our dependence upon Him for life, strength, and everything; a dependence as complete as that of the branch on the vine for its power to bear fruit. "Apart from me," He says, "ye can do nothing," anymore than the branch could bear fruit after it was severed from the vine. Whatever of life towards God, service in testimony, fruit-bearing of every kind, that flows out from His people, has its source in Him, and can only flow out through them, as the connection is maintained by abiding in Him, realizing that they are dependent on Him, that in this sense they live, move, and have their being in Him. Then He adds, "And my words abide in you." The two things must go together - abiding in Him and His words abiding in us. The first gives the secret of the power and the second the knowledge of His mind; for when His words abide - dwell in us - they become the source of His thoughts to us; yea, they form His mind, and as a consequence what we will is according to His will. This reveals to us that our prayers - the prayers that have power with God - flow from God's own mind as revealed in the Scriptures. An example of this may be found in the life of David. When the Lord sent Nathan the prophet to tell David that not he, but his son, should build Jehovah's house, and gave him promises concerning his own house, his throne, and kingdom, he went in and sat before the Lord with his heart overflowing with gratitude, and praise, and prayer; and, among others, he used these remarkable words, "Thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee." (2 Samuel 7:27.) That is, David's prayer concerning his house was founded upon and formed by the gracious communications which Jehovah had been pleased to make. So likewise our truest prayers are those which spring from the word of God, the words of Christ, as in John, dwelling in our hearts, because we then pray in communion with, as well as according to, the divine mind, and hence necessarily also in the Holy Ghost.

In John 15 the Lord has given us another condition — "If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you." (v. 7.) This is sometimes spoken of as a lower kind of prayer, but the slightest examination of the terms our Lord employs will dispel the misconception. True it is asking what we will, but this is preceded by a double condition. The first is, "If ye abide in me." Now abiding in Christ is the constant maintenance in our souls of our dependence upon Him for life, strength, and everything; a dependence as complete as that of the branch on the vine for its power to bear fruit. "Apart from me," He says, "ye can do nothing," anymore than the branch could bear fruit after it was severed from the vine. Whatever of life towards God, service in testimony, fruit-bearing of every kind, that flows out from His people, has its source in Him, and can only flow out through them, as the connection is maintained by abiding in Him, realizing that they are dependent on Him, that in this sense they live, move, and have their being in Him. Then He adds, "And my words abide in you." The two things must go together — abiding in Him and His words abiding in us. The first gives the secret of the power and the second the knowledge of His mind; for when His words abide — dwell in us — they become the source of His thoughts to us; yea, they form His mind, and as a consequence what we will is according to His will. This reveals to us that our prayers — the prayers that have power with God — flow from God's own mind as revealed in the Scriptures. An example of this may be found in the life of David. When the Lord sent Nathan the prophet to tell David that not he, but his son, should build Jehovah's house, and gave him promises concerning his own house, his throne, and kingdom, he went in and sat before the Lord with his heart overflowing with gratitude, and praise, and prayer; and, among others, he used these remarkable words, "Thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee." (2 Samuel 7:27.) That is, David's prayer concerning his house was founded upon and formed by the gracious communications which Jehovah had been pleased to make. So likewise our truest prayers are those which spring from the word of God, the words of Christ, as in John, dwelling in our hearts, because we then pray in communion with, as well as according to, the divine mind, and hence necessarily also in the Holy Ghost.

We want to look at a few particulars. There are certain conditions upon which God answers prayer. We often ask for things which are not expedient for us. If a wrong thing is urgently asked from God, and it is at last given, it always ends in sorrow. "He gave them their request, but sent leanness into their soul" (Ps. 106:15). Our petitions must be in accordance with His will. His will is perfect, and when our prayers are in harmony with that will, in a line with it as it were, we know that we have our petitions. "Very well," you say, "how am I to ascertain what is the will of God? "There are various ways of finding out. Take the promises that God has given — "exceeding great and precious promises." I have never yet counted them, but it might be a profitable occupation for any who wish to do so. Anyhow, every promise that God has given us is a declaration of His will. He means that we should claim and have it. Therefore if you bring your request on the ground of a promise of God you have a sure foothold.

Now these instances very plainly show us with what confidence we may pray when our requests are based upon the Word of God. We may be sure that He will do what He has said He will do. We may also expect Him to manifest His power and vindicate His Name as He has in days gone by, for He is an unchanging God. Another thing which stands out very clearly is that if we pray, not for things that suit our own personal convenience, but rather for things that concern His interests and glory, we may have great assurance that we shall be heard and our requests granted.

You will find it the very strength of your soul to go before God with a text and say, "This is written in thy word, and because thou canst not lie, I know that I have got that thing."

Let us take this attitude as a model for ourselves. Having received divine communications in our hearts, let us sincerely request of God the things that He Himself has promised us. He loves to give us the things we ask of Him, to grant them according to our thoughts and our desires, for since these are the fruit of communion with Him they are His own thoughts and desires.

With regard to your difficulty in the matter of prayer, many are tried in the same way. It may be that you ask for things which would not be really good for you or it may be the Lord sees it right to exercise your heart by keeping you in the attitude of continued waiting upon Him. We have often been struck with the teaching of 1 John 3:21-22 and vv. 14-15. If we are in communion with God we shall ask for those things that are pleasing in His sight, we shall ask in faith and we shall assuredly get an answer. See also John 15:7, “If ye abide in Me and My words abide in you, ye shall ask what ye will and it shall be done to you.” This is very practical. May God Himself be your teacher.

p236 * I do not think that the promises refer to prayers offered up one for another only, though this is a large part of the cases put forward in scripture: "pray one for another," "for me also," "labouring earnestly for you in prayers," and many others; but the prayer of faith is not confined to this. There are prayers for opening the door for the gospel and for all men. If it be not the prayer of positive faith, we are told in all things to present our requests to God, but then the answer is, or may be only, that God's peace which passes all understanding shall keep our hearts and minds through Christ Jesus. For the prayer of faith, or rather the promise to it, there are certain limits as to the certainty of answer, such as "in my name," "according to his will," "if ye abide in me, and my words abide in you, ye shall ask what ye will," "if two of you shall agree"; besides what stops prayer, as a sin unto death. But then I see no limits put to the expectation of faith if God gives it. If it be my will asking amiss to consume it on my lusts, I cannot expect an answer. But the Lord contemplates the giving of faith and certainty of answer for drying up of the fig tree or removing a mountain, and whatever I can ask believing, I receive it. This is a very important principle.

But first, as to the limits on which formal promise of answer rests besides special faith. The first passage I may refer to is "If we ask anything according to his will he hears us … and we know that we have the petitions." This supposes the demand according to His will, and then we can reckon on His power accomplishing it. This is the general christian confidence, a great boon to be assured of the acting of Him who is Almighty in the way of His will. Next it is said, "If ye abide in me and my words abide in you, ye shall ask what ye will." Here I do not doubt there was special reference to the twelve, but in principle it applies to all Christians. Where the mind is formed by the words of Christ, when they abide in one who lives in dependence on and confidence in Him - one thus abiding in Him, having Him in spirit, and his mind guided by Christ's word, his will is (so to speak) Christ's - he asks what he will, and it will come.

The next promise, John 15:7, is equally large, and probably also meant for the apostles primarily — though the general principle may be applicable to all. But the limitation is a moral one. Even apostles, to whom the mighty work of inaugurating Christianity was entrusted, could not exercise their great powers as mere power — that is, apart from moral principle and purpose. Paul, for example, with all his mighty powers of healing, says, "Trophimus have I left at Miletum sick" (2 Tim. 4:20). God had His own purpose in Trophimus' affliction, a purpose which might have been marred by the uncalled-for interposition of a miracle. And on Paul's part, his powers of miracles were not given him to be used at random, or at his own will, but in the service of his Master. So also with the church at Corinth. They came behind in no gift; they had miracles and gifts of healing; yet under God's chastening hand — not to be interfered with — many were sick and many died (1 Cor. 1:7; 1 Cor. 11:30-32; 1 Cor. 12:28). It is indeed the same principle as that which, already mentioned under the head of "Hindrances to Prayer," may in some cases, restrain prayer for the recovery of the sick. An unspiritual person influenced by blind sympathy might pray for his raising up, while one more in the secret of communion with God, would discern that such a request was not the mind of the Spirit. So also, the large power of prayer in our text, "Ask what ye will, and it shall be done unto you," is guarded by the moral conditions, "If ye abide in me, and my words abide in you," conditions which involve not only godliness, but spirituality. If the words of Christ abide in one, they form the heart and mind. They suggest the motives, govern the conscience, and in this happy condition of the soul its requests naturally flow in the line of His revealed mind. Its instincts are correct, its desires according to His will, according to His "words."

"If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you" (John 15:7). This promise is equally large, and probably also meant for the apostles primarily - though the general principle may be applicable to all. But the limitation is a moral one. Even apostles, to whom the mighty work of inaugurating Christianity was entrusted, could not exercise their great powers as mere power - that is, apart from moral principle and purpose. Paul, for example, with all his mighty powers of healing, says, "Trophimus I have left in Miletus sick" (2 Tim.4:20). God had His own purpose in Trophimus' affliction, a purpose which might have been marred by the uncalled - for interposition of a miracle. And on Paul's part, his powers of miracles were not given him to be used at random, or at his own will, but in the service of his Master. So also with the church at Corinth . They came behind in no gift; they had miracles and gifts of healing; yet under God's chastening hand - not to be interfered with - many were sick and many died (1 Cor.1:7; 11:30 - 32; 12:28). It is indeed the same principle as that which, already mentioned under the heading of "Hindrances to Prayer," may in some cases, restrain prayer for the recovery of the sick. An unspiritual person influenced by blind sympathy might pray for his raising up, while one more in the secret of communion with God, would discern that such a request was not the mind of the Spirit. So also, the large power of prayer in our text, "ask what you desire, and it shall be done for you" is guarded by the moral conditions "if you abide in Me, and My words abide in you," conditions which involve not only godliness, but spirituality. If the words of Christ abide in one, they form the heart and mind. They suggest the motives, govern the conscience, and in this happy condition of the soul its requests naturally flow in the line of His revealed mind. Its instincts are correct, its desires according to His will, according to His "words".