What is the key to learning how to pray?

The practice of secret prayer is not acquired suddenly but is the result of a course wherein we are made to learn our own nothingness and the loving kindness of our good and gracious God. Let none think that it is limited to the advanced saint. There is room in the practice of it for advance, but from the moment the soul is converted, real intercourse with God begins which shows that a change has been wrought. Its continuance gradually puts a new moral colour on the whole life. It is not insipid and lifeless as merely asking what we want: it is real, living and energetic as a result of having an intelligent hold; upon God. From one's self and home circle it reaches out to the whole scope of the interests of Christ. Then to the sphere of the divine government on the earth, taking in kings and all that are in authority, and going out to the utmost bounds of the earth for the blessing of men. This is seen in many scriptures (1 Thess. 5:17-18. Phil. 4:6-7; and Heb. 4:16.) and as it becomes the habit of the soul a new character is formed-the character of Christ really-which results in the person's ability for moral influence by the body being full of light. To Samuel the Israelites turned, saying, "Cease not to cry unto the Lord our God for us," and a little later in the book it is said "All the people greatly feared the Lord and Samuel." (1 Sam. 7:8, 1 Sam. 12:18.).

In prayer I have not only to ask for things, but to realise the presence of Him to whom I speak. The power of prayer is gone, if I lose the sense of seeing Him by faith. Prayer is not only asking right things, but having the sense of the Person there. If I have not that, I lose the sense of His love and of being heard. We are brought into His "marvellous light," by which we are to test everything we do. Let us suffer for doing well. This is not easy unless Christ and the power of grace are dwelling in our hearts.

How could prayer to One who is so interested in us be in vain? The knowledge of His care of us in the smallest things should encourage us in every thing to pray and with our prayers to give thanks. The better we know Him the more will we pray, and the more we pray the more will we turn to His Word. Hearing His word and speaking to Him in prayer, with the obedience that comes from hearkening and the supplies of grace and mercy that come through prayer make up our practical Christian life.

With the hearing the word of the Lord Jesus there is also to be prayer; and in the first verse of chapter 11 the disciples desire Jesus to teach them to pray. We shall be kept fresh in our spirits, and be enabled to do the will of God, if there is the desire for divine teaching regarding the word and prayer. Every effort of the enemy is put forth to divert us from prayer; and how often we allow ourselves to be hindered from prayer and to be otherwise engaged when secluded for prayer. The Lord spent whole nights in prayer and communion with His God and Father. Faithful men have long since called attention to this, that declension of soul begins so often with neglect of private prayer, and this is followed with the giving up of attendance at the public prayer meeting. It is not a matter of saying prayers, but of being before the Lord in the spirit of dependence and pouring out our hearts to Him in all kinds of prayer; and seeking too the blessedness of true and deep communion with the Father and the Son. So many know what it is to approach God regarding their own interests, yet are little conscious of the joy of being occupied in communion with the interests of God in this world, or with the counsels of divine grace that centre in the Son.

Verse 1. At the beginning of this chapter we have another instance of our Lord praying, the expression of dependence. And there the disciples ask Him to teach them to pray. They had not learnt the simple confidence in the Father that would go up naturally to Him and tell Him all. There may not always be wisdom in asking, but there should be confidence of communion by the Holy Ghost. Even Paul had not always intelligence of God's mind, or he would not have asked to have the thorn in the flesh taken away; but he was not afraid to make his request. The disciples had not this simple-hearted confidence. They understood not their place as children of the Father. He condescends to teach them when in this condition and gives them this prayer. The Lord teaches them to pray for things about which His own heart was occupied. "Father, glorify thy name," was expressive of the grand desire of His heart. "Hallowed be thy name." He first tells them of Him with whom they are brought into relationship. Not that they had the present power of the Holy Ghost, giving them the consciousness of their relationship - this they did not get till the day of Pentecost; but He teaches them to say, "Father, hallowed be thy name." There we have perfection. It is the desire for Him to be glorified, though I cannot tell what it may involve me in. There will be the desire not to sin, etc. This was the expression of the perfect desire that was in Christ Himself - "Hallowed be thy name."

Christian prayer is the language of a heart already. brought nigh to God in Christ. We call upon the Father because we are already sons. Its natural tone is, therefore, one of holy confidence and trust. For it is by means of prayerful communion that the soul maintains itself in a conscious enjoyment of its standing in the grace of God. When we make known our requests to God in singleness of heart, we do not fail to have (while kept waiting still for special answers to our prayers), a fresh accession of His peace in our hearts (Phil. 4:6-7). If we sincerely trust His love, we can abide His pleasure. We know that we have the petitions which we ask of Him, when our hearts assure us in His presence (1 John 3:21-22). Prayer is essential to the well-being of the saint, for without it he could use with effect no other part of the whole armour of God. If faith speaks to God, it is in prayer, in confession, or in praise. And according to the frequency of this intercourse, is the believer strengthened to walk worthy of his calling. God's saints are left at much liberty as it respects this habit of prayer. We are counselled and directed, but constrained by no legal ordinance. For true prayer is something more than a tax for conscience to discharge. It implies a nearness of the heart to God. "When ye pray," said the Lord to his disciples, without prescribing times or seasons. Yet it is He who has set us the example in this exercise. For prayer is the language of a dependent soul; and Jesus, who came to glorify the Father in obedience, gave Himself continually to prayer. It was while He prayed that heaven opened, and the Holy Ghost descended to anoint Him as the Holy One of God. It was in answer, also, to His prayers, that He both glorified the Father's power by recalling Lazarus to life, and became transfigured, from His lowly fashion as a Servant, into the glorified Possessor of the kingdom of God. If we understand the manner of our calling as His disciples, we shall desire a large initiation into this secret of real blessing.

We have, moreover, direct exhortations to prayer; as for example, "Continuing instant in prayer"; "Pray without ceasing" (Rom. 12:12; 1 Thess. 5:17. See also Luke 18, etc.). And if you read the introductory parts of St. Paul's epistles you will see how he embodied his own exhortations. As you trace his path, as recorded for us in the Acts, you would think that he never did anything else than preach; but if you read these parts of the epistles you would almost think that he never did anything else than pray. Approximating to the example of our blessed Lord in his unwearied labours, he found, yea, he learnt, the need of constant waiting upon God. In like manner, prayer is a necessity for every child of God. For we are in ourselves weak and helpless, entirely dependent; and prayer is but the expression of our dependence on Him to whom we pray. Dependent upon God for everything, our very needs urge us into His presence; and having liberty of access through Christ, because of the place we occupy, and because of the relationship we enjoy, we "come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Heb. 4:16).

The word translated "prayer" here, you may not have perceived, is the opening of this intercourse with God by which we can speak to Him about anything and everything — even the commonest matters which concern us day by day. I refer to it because all this is very intimately connected with the strength of our testimony. Abram knew its principle well; but now God has revealed Himself incomparably more fully than in the days of Abram, and our familiarity with God ought to be in the measure of His communications to us. As it is said, "every creature of God is sanctified by the word of God." It must begin with Him. It is first He who speaks to us; then we speak to Him; and the consequence of His so speaking to us is that we freely speak to Him. It was just the want of simplicity and vigour, if not reality, the want of living thus before God, that enfeebled the testimony of Lot. Assuredly power of public testimony depends, after all, on faith in what is unseen, and the resulting intercourse that goes on between God and our souls.

Prayer brings one into the presence of God and promotes communion with Him. Without communion with God, spiritual life cannot be sustained and renew ed. "They that wait upon, the Lord, shall renew their strength" (Isa. 40:31). When we read the Bible, God talks to us and when we pray we talk to God. Both are necessary for communion, growth and development of the new nature.

And, in the first place, I feel impelled to say that it is extremely necessary for you to remember that in prayer you address God. The Psalmist said, "Unto Thee will I pray. My voice shalt Thou hear in the morning, O Lord; in the morning will I direct my prayer to Thee, and will look up" (Psalm 5:2-3). Prayer is the exercise of heart Godward in earnest petitions for needed blessing.