What is prayer?

This has been described as 'the intercourse of a dependent one with God.' It may take the form of communion in one brought nigh, or it may be the making requests for oneself or for others.

Prayer is the earnest breathing of the new man, drawn forth by the operation of the Holy Ghost, who dwells in all true believers. Hence, to find any one praying, is to find him manifesting divine life in one of its most touching and beauteous characteristics, namely dependence.

Saying prayers, and praying, are two totally different things. A self-righteous Pharisee may excel in the former; none but a converted soul can enjoy the latter. The spirit of prayer is the spirit of the new man; the language of prayer is the distinct utterance of the new life.

The character of the prayer contemplated is this — "in the Spirit." It is to spring not from the flesh and its desires but from the Spirit and His desires. Now the Spirit indwells the saints in order that He may not only teach them but also control their thoughts and desires, moulding them in mind and heart after Christ.

If our minds are well furnished with the Word of God, which unfolds to us His purposes and ways, and well governed by the Spirit of God, so that the flesh in us is judged, we shall be able to pray in the Spirit.

In order to have effectual prayer, there must be an obedient heart, an upright mind, a good conscience. If the soul be not in communion with God — if it be not abiding in Christ — if it be not ruled by His holy commandments — if the eye be not single, how could we possibly look for answers to our prayers?

Here we learn that one necessary condition of our prayers is, unanimity — cordial agreement — thorough oneness of mind. The true force of the words is, "If two of you shall symphonise" — shall make one common sound. There must be no jarring note, no discordant element.

It teaches us to be definite in our prayers. "Friend, lend me three loaves." There is a positive need felt and expressed; there is the one thing before the mind and on the heart, and to this one thing he confines himself. It is not a long, rambling, desultory statement about all sorts of things: it is distinct, direct, and pointed.

"Men ought always to pray, and not to faint." This is intimately connected with the definiteness and importunity to which we have already referred. We want a certain thing; we cannot do without it. We importunately, unitedly, believingly, and perseveringly wait on our God until He graciously send an answer.

The Son has made known the Father's name to us, and made it known still more intimately and deeply, in association with Himself, on and since He rose from the dead.

How delightfully simple, yet how deep and wise! It is just between the soul and God, and now His Father and our Father, as Christ knew Him and declared Him to us. Solemn and holy it is to meet our Father alone and expressly, as to every thing of need, sorrow, or joy.

He will see that prayer is an important part of the Christian's privilege; and he will note that it enters, in no wise, into the foundation of the Christian's peace.

Take heed that you are not mixing up your poor prayers with the glorious work of redemption, completed by the Lamb of God on the cross. Prayer is most precious; but, remember, "without faith it is impossible to please God;" and if you have faith, you have Christ, and having Christ, you have ALL.