II. Hindrances to Prayer

II. Hindrances to PrayerWhy the Results Fail.Why the Results Are Delayed.The Great Outside Hindrance, or, the Relation of Prayer to Satan.Why the Results FailBreaking with God.God answers prayer. Prayer is God and man joining hands to secure some high end. He joins with us through the communication of prayer in accomplishing certain great results. This is the main drive of prayer. Our asking and expecting and God's doing jointly bring to pass things that otherwise would not come to pass. Prayer changes things. This is the great fact of prayer.Yet a great many prayers are not answered. Or, to put it more accurately, a great many prayers fail utterly of accomplishing any results. Probably it is accurate to say thatthousandsof prayers go up and bring nothing down. This is certainly true. Let us say it just as bluntly and plainly as it can be said. As a result many persons are saying: "Well, prayer is not what you claim for it: we prayed and no answer came: nothing was changed."From all sorts of circles, and in all sorts of language comes this statement. Scholarly men who write with wisdom's words, and thoughtless people whose thinking never even pricks the skin of the subject, and all sorts of people in between group themselves together here. And they are right, quite right. The bother is that what they say is not all there is to be said. There is yet more to be said, that is right too, and that changes the final conclusion radically. Partial truth is a very mean sort of lie.The prayer plan like many another has been much disturbed, and often broken. And one who would be a partner with God up to the limit of his power must understand the things that hinder the prayer plan. There are three sorts of hindrances to prayer. First of all there are things in us thatbreak off connectionwith God, the source of the changing power. Then there are certain things in us thatdelay, or diminishthe results; that interfere with the full swing of the prayer plan of operations. And then there is a greatoutsidehindrance to be reckoned upon. To-day we want to talk together of the first of these, namely, the hindrances thatbreak off connectionsbetween God and His human partner.Here again there is a division into three. There are three things directly spoken of in the book of God that hinder prayer. One of these is a familiar thing. What a pity that repugnant things may become so familiar as no longer to repel. It is this:—sinhinders prayer. In Isaiah's first chapter God Himself speaking says, "When you stretch out your hands"—the way they prayed, standing with outstretched hands—"I will shut My eyes; when you make many prayers, I will shut My ears."12Why? What's the difficulty? These outstretched hands aresoiled!They are actually holding their sin-soiled hands up into God's face; and He is compelled to look at the thing most hateful to Him. In the fifty-ninth chapter of this same book,13God Himself is talking again. Listen "Behold! theLord'shand is not shortened:Hisear is not heavy." There is no trouble on theupside. God is all right. "But"—listen with both your ears—"youriniquities... yoursins... yourhands... yourfingers... yourlips... yourtongue..." the slime of sin is oozing over everything! Turn back to that sixty-sixth Psalm14—"if I regard iniquity in my heart the Lord will not hear me." How much more if the sin of the heart get into the hands or the life! And the fact to put down plainly in blackest ink once for all is this—sin hinders prayer. There is nothing surprising about this. That we can think the reverse is the surprising thing. Prayer is transacting business with God. Sin isbreaking with God.Suppose I had a private wire from my apartments here to my home in Cleveland, and some one should go outside and drag the wire down until it touches the ground—a good square touch with the ground—the electricians would call it grounded, could I telegraph over that wire? Almost any child knows I could not. Suppose some onecutsthe wire, a good clean cut; the two ends are apart: not a mile; not a yard; but distinctly apart. Could I telegraph on that wire? Of course not. Yet I might sit in my room and tick away by the hour wholly absorbed, and use most beautiful persuasive language—what is the good? The wire's cut. All my fine pleading goes into the ground, or the air. Nowsin cuts the wire;it runs the message into the ground."Well," some one will object, "now you're cutting us all out, are you not? Are we not all conscious of a sinful something inside here that has to be fought, and held under all the while?" It certainly seems to be true that the nearer a man gets to God the more keenly conscious he is of a sinful tendency within even while having continual victory. But plainly enough what the Book means here is this:—if I am holding something in my life that the Master does not like, if I am failing to obey when His voice has spoken, that to me is sin. It may be wrong in itself. It maynotbe wrong in itself. It may not be wrong for another. Sometimes it is not the thing involved but the One involved that makes the issue. If that faithful quiet inner voice has spoken and I know what the Master would prefer and I fail to keep in line, that to me is sin. Then prayer is useless; sheer waste of breath. Aye, worse, it is deceptive. For I am apt to say or think, "Well, I am not as good as you, or you, but then I am not so bad;I pray." And the truth is because I have broken with God the praying—saying words in that form—is utterly worthless.You seesin is slapping God in the face. It may be polished, cultured sin. Sin seems capable of taking quite a high polish. Or it may be the common gutter stuff. A man is not concerned about the grain of a club that strikes him a blow. How can He and I talk together if I have done that, and stick to it—not even apologized. And of what good is an apology if the offense is being repeated. And if we cannot talk together of course working together is out of the question. And prayer is working together with God. Prayer ispulling with Godin His plan for a world.Shall we not put out the thing that is wrong? or put in the thing the Master wants in? ForJesus'sake? Aye formen'ssake: poor befooled men's sake who are being kept out and away because God cannot get at them through us!Shall we bow and ask forgiveness for our sin, and petty stubbornness that has been thwarting the Master's love-plan? And yet even while we ask forgiveness there are lives out yonder warped and dwarfed and worse because of the hindrance in us; yes, and remaining so as we slip out of this meeting. May the fact send us out to walk very softly these coming days.A Coaling Station for Satan's Fleet.There is a second thing that is plainly spoken of that hinders prayer. James speaks of it in his letter.15"Ye have not because yeasknot"—that explains many parched up lives and churches and unsolved problems: no pipe lines run up to tap the reservoir, and give God an opening into the troubled territory. Then he pushes on to say—"Ye ask,and receive not"—ah! there's just the rub; it is evidently an old story, this thing of not receiving—why? "because ye ask amiss to spend itin your pleasures." That is to say selfish praying; asking for something just because I want it; want it for myself.Here is a mother praying for her boy. He is just growing up towards young manhood; not a Christian boy yet; but a good boy. She is thinking, "I wantmyboy to be an honour to me; he bears my name; my blood is in his veins; I don't want my boy to be a prodigal. I want him to be a fine man, an honour to the family; and if he is a true Christian, he likely will be;I wish he were a Christian." And so she prays, and prays repeatedly and fervently. God might touch her boy's heart and say, "I want you out here in India to help win my prodigal world back."Oh!she did not mean that!Herboy in far, far offIndia!Oh, no! Not that!! Yes, whatshewanted—that was the whole thought—selfishness; the stream turning in to a dead sea within her own narrow circle; no thought of sympathy with God in His eager outreach for His poor sin-befooled world. The prayer itself in its object is perfectly proper, and rightly offered and answered times without number; but themotivewholly, uglily selfish and the selfishness itself becomes a foothold for Satan and so the purpose of the prayer is thwarted.Here is a wife praying that her husband might become a Christian. Perhaps her thought is: "I wish Johnwerea Christian: it would be so good: it really seems the proper thing: he would go to church with me, and sit in the pew Sunday morning: I'd like that." Perhaps she thinks: "He would be careful about swearing; he would quit drinking; and be nicer and gentler at home." Maybe she thinks: "He would ask a blessing at the meals; that would be so nice." Maybe she thinks: "We would have family prayers."Maybethat does not occur to her these days. This is what I say:Ifher thought does not go beyond some such range, of courseyouwould say it is selfish. She is thinking of herself; not of the loving grieved God against whom her husband is in rebellion; not of the real significance to the man. God might touch her husband's heart, and then say: "I want you to help Me win My poor world back." And the change would mean a reduced income, and a different social position.Oh!she had not meantthat!Yes—whatshewanted for herself!Here is a minister praying for a revival in his church. Maybe he is thinking; no, not exactly thinking; it is just half thinking itself out in his sub-consciousness—"I wish we had a good revival in our church; increased membership; larger attendance; easier finances; may be an extra hundred or two in my own pocket; increased prestige in the denomination; a better call or appointment: I wish we might have a revival." Now no true minister ever talked that way even to himself or deliberately thought it. To do so would be to see the mean contemptibility of it. But you know how sly we all are in our underneath scarcely-thought-out thoughts. This is what I say:ifthat be the sort of thing underneath a man's praying of course the motive is utterly selfish; a bit of the same thing that brought Satan his change of name and character.Please notice that the reason for the prayer not being answered here is not an arbitrary reluctance upon God's part to do a desirable thing. He never fails to work whenever He has a half chance as far as it is possible to work, even through men of faulty conceptions and mixed motives. The reason lies much deeper. It is this: selfishness gives Satan a footing. It gives a coaling station for his fleet on the shore of your life. And of course he does his best to prevent the prayer, or when he cannot wholly prevent, to spoil the results as far as he can.Prayer may properly be offered—willbe properly offered for many wholly personal things; for physical strength, healing in sickness, about dearly loved ones, money needed; indeed regarding things that may not be necessary but only desirable and enjoyable, for ours is a loving God who would have His dear ones enjoy to the full their lives down here. But themotivedetermines the propriety of such requests. Where the whole purpose of one's life isfor Himthese things may be asked for freely as His gracious Spirit within guides. And there need be no bondage of morbid introspection, no continual internal rakings.He knows if the purpose of the heart is to please Him.The Shortest Way to God.A third thing spoken of as hindering prayer is an unforgiving spirit. You have noticed that Jesus speaks much about prayer and also speaks much about forgiveness. But have you noticed how, over and over again Hecouplesthese two—prayerandforgiveness? I used to wonder why. I do not so much now. Nearly everywhere evidence keeps slipping in of the sore spots. One may try to keep his lips closed on certain subjects, but it seems about impossible to keep the ears entirely shut. And continually the evidence keeps sifting in revealing the thin skin, raw flesh, wounds never healed over, and some jaggedly open, almost everywhere one goes. Jesus' continual references reveal how strikingly alike is the oriental and the occidental; the first and the twentieth centuries.Run through Matthew alone a moment. Here in the fifth chapter:16"If thou are coming to the altar"—that is approaching God; what we call prayer—"and rememberest that thy brother hath aughtagainst thee"—that side of it—"leave there thy gift and go thy way,firstbe reconciled," and so on. Here comes a man with a lamb to offer. He approaches solemnly, reverently, towards the altar of God. But as he is coming there flashes across his mind the face ofthat man, with whom he has had difficulty. And instantly he can feel his grip tightening on the offering, and his teeth shutting closer at the quick memory. Jesus says, "If that be so lay your lamb right down." What! go abruptly away! Why! how the folks around the temple will talk! "Lay the lamb right down, and go thy way." The shortest way to God for that man is not the way to the altar, but around by that man's house. "First, be reconciled"—keep your perspective straight—follow the right order—"firstbe reconciled"—notsecond; "thencome and offer thy gift."In the sixth chapter17He gives the form of prayer which we commonly call the Lord's prayer. It contains seven petitions. At the close He stops to emphasize just one of the seven. You remember which one; the one about forgiveness. In the eighteenth chapter18Jesus is talking alone with the disciples about prayer. Peter seems to remember the previous remarks about forgiveness in connection with prayer; and he asks a question. It is never difficult to think of Peter asking a question or making a few remarks. He says, "Master, how many timesmustI forgive a man?Seventimes!" Apparently Peter thinks he is growing in grace. He can actuallythinknow of forgiving a man seven times in succession. But the Master in effect says, "Peter, you haven't caught the idea. Forgiveness is not a question of mathematics; not a matter ofkeeping tabon somebody: not seven times butseventy times seven." And Peter's eyes bulge open with an incredulous stare—"four hundred and ninety times!... one man—straightway!!" Apparently the Master is thinking, that he will lose count, or get tired of counting and conclude that forgiveness is preferable, or else by practicebreathe in the spirit of forgiveness—thething He meant.Then as He was so fond of doing Jesus told a story to illustrate His meaning. A man owed his lord a great debt, twelve millions of dollars; that is to say practically anunpayableamount. By comparison with money to-day, in the western world, it would be about twelve billions. And he went to him and asked for time. He said: "I'm short just now; but I mean to pay; I don't mean to shirk: be easy with me; and I'll pay up the whole sum in time." And his lord generously forgave him the whole debt. That is Jesus' picture of God, as He knows Him who knows Him best. Then this forgiven man went out and found a fellow servant who owed him—how much do you think? Have you ever thought that Jesus had a keen sense of the ludicrous? Surely it shows here. He owed him about sixteen dollars and a-quarter or a-half! And you can almost feel the clutch of this fellow's fingers on the other's throat as he sternly demands:—"Pay me that thou owest." And his fellow earnestly replies, "Please be easy with me; I mean to pay; I'm rather short just now: but I'm not trying to shirk; be easy with me." Is it possible the words do not sound familiar! But he would not, but put him in the jail. The last place to pay a debt! That is Jesus' picture of man as He knows him who knows him best. And in effect He says what we have been forgiven by God is as an unpayable amount. And what are not willing to forgive is like sixteen dollars and a fraction by contrast. What little puny folks some of us are in our thinking and feeling!"Oh, well," some one says, "you do not know how hard it is to forgive." You think not? I know this much:—that some persons, and some things youcannot forgive of yourself. But I am glad to say that I know this too that if one allows the Spirit of Jesus to sway the heart He will make you love persons youcannot like. No natural affinity or drawing together through disposition, but a real yearning love in the heart. Jesus' love, when allowed to come in as freely as He means, fills your heart with pity for the man who has wounded you. An infinite, tender pity that he has sunk so low as to be capable of such actions.But the fact to put down in the sharpest contrast of white and black is that we must forgive freely, frankly, generously, "even as God," if we are to be in prayer touch with God.And the reason is not far to find; a double reason, Godward and Satanward. If prayer be partnership in the highest sense then the same spirit must animate both partners, the human and the divine, if the largest results are to come. And since unforgiveness roots itself down in hate Satan has room for both feet in such a heart with all the leeway in action of such purchase. That wordunforgiving! What a group of relatives it has, near and far! Jealousy, envy, bitterness, the cutting word, the polished shaft of sarcasm with the poisoned tip, the green eye, the acid saliva—what kinsfolk these!Search Me.Sin, selfishness, an unforgiving spirit—what searchlights these words are! Many a splendid life to-day is an utter cipher in the spirit atmosphere because of some such hindrance. And God's great love-plan for His prodigal world is being held back; and lives being lost even where ultimately souls shall be saved because of the lack of human prayer partners.May we not well pray:—Search me, oh God, and know my heart and help me know it; try me and know my innermost, undermost thoughts and purposes and ambitions, and help me know them; and see what way there be in me that is a grief to Thee; and then lead me—and here the prayer may be a purpose as well as a prayer—lead me out of that way untoThyway,theway everlasting. For Jesus' sake; aye for men's sake, too.Why the Results are DelayedGod's Pathway to Human Hearts.God touches men through men. The Spirit's path to a human heart is through another human heart. With reverence be it said, yet with blunt plainness that in His plan for winning men to their true allegiance God is limited by the human limitations. That may seem to mean more than it really does. For our thought of the human is of the scarred, warped, shrivelled humanity that we know, and great changes come when God's Spirit controls. But the fact is there, however limited our understanding of it.God needs man for His plan. That is the fact that stands out strong in thinking about prayer. God's greatest agency; man's greatest agency, for defeating the enemy and winning men back is intercession. God is counting mightily upon that. And He can count most mightily upon the man that faithfully practices that.The results He longs for are being held back, and made smaller because so many of us have not learned how to pray simply and skilfully. We need training. And God understands that. He Himself will train. But we must be willing; actively willing. And just there the great bother comes in. A strong will perfectly yielded to God's will, or perfectly willing to be yielded, is His mightiest ally in redeeming the world.Answers to prayer are delayed, or denied, out of kindness,or, that more may be given,or, that a far larger purpose may be served. But deeper down by far than that is this:God's purposes are being delayed; delayed because of our unwillingness to learn how to pray,or, our slowness—I almost said—our stupidity in learning. It is a small matter that my prayer be answered, or unanswered; not small to me; everything perhaps to me; but small in proportion. It is a tremendous thing thatGod's purposefor a world is being held back through my lack. The thought that prayer isgetting thingsfrom God; chiefly that, is so small, pitiably small, and yet so common. The true conception understands that prayer is partnership with God in His planet-sized purposes, and includes the "all things" beside, as an important detail of the whole.The real reason for the delay or failure lies simply in the difference between God's view-point and ours. In our asking either we have not reached thewisdomthat asks best,or, we have not reached theunselfishnessthat is willing to sacrifice a good thing, for a better, or the best; the unselfishness that is willing to sacrifice the smaller personal desire for the larger thing that affects the lives of many.We learn best by pictures, and by stories which are pen or word pictures. This was Jesus' favourite method of teaching. There are in the Bible four great, striking instances of delayed, or qualified answers to prayer. There are some others; but these stand out sharply, and perhaps include the main teachings of all. Probably all the instances of hindered prayer with which we are familiar will come under one of these. That is to say, where there are good connections upward as suggested in our last talk,and, excepting those that come under the talk succeeding this, namely, the great outside hindrance. These four are Moses' request to enter Canaan; Hannah's prayer for a son; Paul's thorn; and Jesus' prayer in Gethsemane.Let us look a bit at these in turn.For the Sake of a Nation.First is the incident of Moses' ungranted petition. Moses was the leader of his people. He is one of the giants of the human race from whatever standpoint considered. His codes are the basis of all English and American jurisprudence. From his own account of his career, the secret of all his power as a maker of laws, the organizer of a strangely marvellous nation, a military general and strategist—the secret of all was in his direct communication with God. He was peculiarly a man of prayer. Everything was referred to God, and he declared that everything—laws, organization, worship, plans—came to him from God. In national emergencies where moral catastrophe was threatened he petitioned God and the plans were changed in accordance with his request. He makes personal requests and they are granted. He was peculiarly a man who dealt directly with God about every sort of thing, national and personal, simple and complex. The record commonly credited to him puts prayer as the simple profound explanation of his stupendous career and achievements. He prayed. God worked along the line of his prayer. The great things recorded are the result. That is the simple inferential summary.Now there is one exception to all this in Moses' life. It stands out the more strikingly that it is an exception; the one exception of a very long line. Moses asked repeatedly for one thing. It was not given him. God is not capricious nor arbitrary. There must be a reason.There is.And it is fairly luminous with light.Here are the facts. These freed men of Egypt are a hard lot to lead and to live with. Slow, sensuous, petty, ignorant, narrow, impulsive, strangers to self-control, critical, exasperating—what an undertaking God had to make a nation,thenation of history, about which centred His deep reaching, far-seeing love ambition for redeeming a world out of such stuff! Only paralleled by the church being built upon such men as these Galilean peasants! What victories these! What a God to do such things! Only a God could do either and both! What immense patience it required to shape this people. What patience God has. Moses had learned much of patience in the desert sands with his sheep; for he had learned much of God. But the finishing touches were supplied by the grindstone of friction with the fickle temper of this mob of ex-slaves.Here are the immediate circumstances. They lacked water. They grew very thirsty. It was a serious matter in those desert sands with human lives, and young children, and the stock. No, it was not serious: really a very small matter, forGod was along, and the enterprise was of His starting. It was His affair, all this strange journey. And they knew Him quite well enough in their brief experience to be expecting something fully equal to all needs with a margin thrown in. There was that series of stupendous things before leaving Egypt. There was the Red Sea, and fresh food daily delivered at every man's tent door, and game, juicy birds, brought down within arms' reach, yes, and—surely this alone were enough—there was living, cool water gushing abundantly, gladly out of the very heart of a flinty rock—if such a thing can be said to have a heart! Oh, yes it was a very small matter to be lacking anything with such a lavish God along.But they forgot.Their noses were keener than their memories. They had better stomachs than hearts. The odorous onions of Egypt made more lasting impressions than this tender, patient, planning God. Yet here even their stomachs forgot those rock-freed waters. These people must be kinsfolk of ours. They seem to have some of the same family traits.Listen: they begin to complain, to criticise. God patiently says nothing but provides for their needs. But Moses has not yet reached the high level that later experiences brought him. He is standing to them for God. Yet he is very un-Godlike. Angrily, with hot word, hesmitesthe rock. Once smiting was God's plan; then the quiet word ever after. How many a time has the once smitten Rock been smitten again in our impatience!The waters came! Just like God! They were cared for, though He had been disobeyed and dishonoured. And there are the crowds eagerly drinking with faces down; and up yonder in the shadow standeth Godgrieved, deeply grieved at the false picture this immature people had gotten of Him that day through Moses. Moses' hot tongue and flashing eye made a deep moral scar upon their minds, that it would take years to remove. Something must be done for the people's sake. Moses disobeyed God. He dishonoured God. Yet the waters came, forthey needed water. And God is ever tender-hearted. But they must be taught the need of obedience, the evil of disobedience. Taught it so they never could forget.Moses was a leader. Leaders may not do as common men. And leaders may not be dealt with as followers. They stand too high in the air. They affect too many lives. So God said to Moses:—"You will not go into Canaan. You may lead them clear up to the line; you may even see over, but you may not go in." That hurt Moses deep down. It hurt God deeper down, in a heart more sensitive to hurt than was Moses'. Without doubt it was said withreluctance, forMoses'sake. Butit was said, plainly, irrevocably, fortheirsakes. Moses' petition was for a reversal of this decision. Once and again he asked. He wanted to see that wondrous land of God's choosing. He felt the sting too. The edge of the knife of discipline cut keenly, and the blood spurted. But God said:—"Do not speak to Me again of this." The decision was not to be changed. For Moses' sake only He would gladly have changed, judging by His previous conduct. For the sake of the nation—aye, for the sake of the prodigal world to be won back through this nation, the petition might not be granted. That ungranted petition taught those millions the lesson of obedience, of reverence, as no command, or smoking mount, or drowning Egyptians had done. It became common talk in every tent, by every camp-fire of the tented nation. "Moses disobeyed,—he failed to reverence God;—he cannot enter Canaan."—With hushed tones, and awed hearts and moved, strangely moved faces it passed from lip to lip. Some of the women and children wept. They all loved Moses. They revered him. How gladly they would have had him go over. The double-sided truth—obedience—disobedience—kept burning in through the years.In after years many a Hebrew mother told her baby, eager for a story, of Moses their great leader; his appearance, deep-set eyes, long beard, majestic mien, yet infinite tenderness and gentleness, the softness of strength; his presence with God in the mount, the shining face. And the baby would listen so quietly, and then the eyes would grow so big and the hush of spirit come as the mother would repeat softly, "but he could not come over into the land of promise becausehe did not obey God." And strong fathers reminded their growing sons. And so it was woven into the warp and woof of the nation—obedience, reverent obedience to God. And one can well understand Moses looking down from above with grateful heart that he had been denied fortheirsakes. The unselfishness and wisdom of later years would not have made the prayer.The prayer of a man was denied that a nation might be taught obedience.That More Might be Given and Gotten.Now let us look a bit at the second of these, the portrait of Hannah the Hebrew woman. First the broader lines for perspective. This peculiar Hebrew nation had two deep dips down morally between Egypt and Babylon; between the first making, and the final breaking. The national tide ebbed very low twice, before it finally ran out in the Euphrates Valley. Elijah stemmed the tide the second time, and saved the day for a later night. The Hannah story belongs in the first of these ebb-tides; the first bad sag; the first deep gap.The giant lawgiver is long gone. His successor, only a less giant than himself is gone too, and all that generation, and more. The giants gave way to smaller-sized leaders. Now they are gone also. The mountain peaks have been lost in the foothills, and these have yielded to dunes, and levels; mostly levels; dead levels. These mountains must have had long legs. The foothills are so far away, and are running all to toes. Now the toes have disappeared.It is a leaderless people, for the true Leader as originally planned has been, first ignored, then forgot. The people have no ideals. They grub in the earth content. There is a deep, hidden-away current of good. But it needs leadership to bring it to the surface. A leaderless people! This is the niche of the Hannah story.The nation was rapidly drifting down to the moral level of the lowest. At Shiloh the formal worship was kept up, but the very priests were tainted with the worst impurity. A sort of sleepy, slovenly anarchy prevailed. Every man did that which was right in his own eyes, with every indication of a gutter standard. "There was none in the land possessing power of restraint that might put them to shame in anything." No government; no dominant spirit. Indeed the actual conditions of Sodom and her sister cities of the plain existed among the people. This is the setting of the simple graphic incident of Hannah. One must get the picture clearly in mind to understand the story.Up in the hill country of Ephraim there lived a wise-hearted religious man, a farmer, raising stock, and grain; and fruit, too, likely. He was earnest but not of the sort to rise above the habit of his time. His farm was not far from Shiloh, the national place of worship, and he made yearly trips there with the family. But the woman-degrading curse of Lamech was over his home. He had two wives. Hannah was the loved one. (No man ever yet gave his heart to two women.) She was a gentle-spoken, thoughtful woman, with a deep, earnest spirit. But she had a disappointment which grew in intensity as it continued. The desire of her heart had been withheld. She was childless.Though the thing is not mentioned the whole inference is that she prayed earnestly and persistently but to her surprise and deep disappointment the desired answer came not. To make it worse her rival—what a word, for the other one in the home with her—her rival provoked her sore to make her fret. And that thingwent onyear after year. That teasing, nagging, picking of a small nature was her constant prod. What an atmosphere for a home! Is it any wonder that "she was in bitterness of soul" and "wept sore"? Her husband tenderly tries to comfort her. But her inner spirit remains chafed to the quick. And all this goes on for years; the yearning, the praying, the failure of answer, the biting, bitter atmosphere,—foryears. And she wonders why.Why was it? Step back and up a bit and get the broader view which the narrow limits of her surroundings, and shall I say, too, though not critically, of her spirit, shut out from her eyes. Here is what she saw: her fondest hope unrealized, long praying unanswered, a constant ferment at home. Here is what she wanted:—a son. That is her horizon. Beyond that her thought does not rise.Here is what God saw:—a nation—no, much worse—thenation, in which centred His great love-plan for winning His prodigal world, going to pieces. The messenger to the prodigal was being slyly, subtly seduced by the prodigal. The saviour-nation was being itself lost. The plan so long and patiently fostered for saving a world was threatened with utter disaster.Here is what He wanted—a leader! But there were no leaders. And, worse yet, there were no men out of whom leaders might be made, no men of leader-size. And worse yetthere were no womenof the sort to train and shape a man for leadership. That is the lowest level to which a people ever gets, aye, evercanget. God had to get a woman before He could get a man. Hannah had in her the making of the woman He needed. God honoured her by choosing her. But she must be changed before she could be used. And so there came those years of pruning, and sifting, and discipline. Shall we spell that word discipline with a final g instead of e—discipling, so the love of it may be plainer to our near-sightedness? And out of those years and experiences there came a new woman. A woman with vision broadened, with spirit mellowed, with strength seasoned, with will so sinewy supple as to yield to a higher will, to sacrifice the dearestpersonal pleasurefor the world-wide purpose; willing that he who was her dearest treasure should be the nation'sfirst.Then followed months of prayer while the man was coming. Samuel was born, no, farther back yet, was conceived in the atmosphere of prayer and devotion to God. The prenatal influences for those months gave the sort of man God wanted. And a nation,thenation, theworld-plan,was saved! This man became a living answer to prayer. The romantic story of the little boy up in the Shiloh tabernacle quickly spread over the nation. His very name—Samuel, God hears—sifted into people's ears the facts of a God, and of the power of prayer. The very sight of the boy and of the man clear to the end kept deepening the brain impression through eyeballs that God answers prayer. And the seeds of that re-belief in God that Samuel's leadership brought about were sown by the unusual story of his birth.The answer was delayed that more might be given and gotten. And Hannah's exultant song of praise reveals the fineness to which the texture of her nature had been spun. And it tells too how grateful she was for a God who in great patience and of strong deliberate purpose delayed the answer to her prayer.The Best Light for Studying a Thorn.The third great picture in this group is that of Paul and his needle-pointed thorn. Talks about the certainty of prayer being answered are very apt to bring this question: "What about Paul's thorn?" Sometimes asked by earnest hearts puzzled;sometimes with a look in the eye almost exultant as though of gladness for that thorn because it seems to help out a theory. These pictures are put into the gallery for our help. Let us pull up our chairs in front of this one and see what points we may get to help our hearts.First a look at Paul himself. The best light on this thorn is through the man. The man explains the thorn. We have a halo about Paul's head; and rightly, too. What a splendid man of God he was! God's chosen one for a peculiar ministry. One of the twelve could be used to open the door to the great outside world, but God had to go aside from this circle and get a man of different training for this wider sphere. Cradled and schooled in a Jewish atmosphere, he never lost the Jew standpoint, yet the training of his home surroundings in that outside world, the contact with Greek culture, his natural mental cast fitted him peculiarly for his appointed task to the great outside majority. His keen reasoning powers, his vivid imagination, his steel-like will, his burning devotion, his unmovable purpose, his tender attachment to his Lord,—what a man! Well might the Master want to win such a man for service' sake. But Paul had some weak traits. Let us say it very softly, remembering as we instinctively will, that where we think of one in him there come crowding to memory's door many more in one's self. A man's weak point is usually the extreme opposite swing of the pendulum on his strong point. Paul had a tremendous will. He was a giant, a Hercules in his will. Those tireless journeys with their terrific experiences, all spell outwilllarge and black. But, gently now, he went to extremes here. Was it due to his overtired nerves? Likely enough. He was obstinate,sometimes;stubborn; set in his way:sometimeshead down, jaw locked, driving hard. Say it allsoftly, for we are speaking of dear old saintly Paul; but, to help,sayit, for it is true.God had a hard time holding Paul toHisplans. Paul had some of his own. We can all easily understand that. Take a side glance or two as he is pushing eagerly, splendidly on. Turn to that sixteenth chapter of Acts,19and listen: "Having been forbidden of the Holy Spirit to speak the word in (the province of) Asia," coupled with the fact of sickness being allowed to overtake him in Galatia where the "forbidding" message came. And again this, "they assayed to go into Bithynia; and the Spirit of Jesus suffered them not."20Tell me, is this the way the Spirit of God leads? That I should go driving ahead until He must pull me up with a sharp turn, and twist me around! It is the way He is obliged to do many times, no doubt, with most of us. But His chosen way? His own way? Surely not. Rather this, the keeping close, and quiet and listening for the next step. Rather the "I go not up yet unto this feast" of Jesus.21And then in a few days going up, evidently when the clear intimation came. These words, "assayed to go," "forbidden," "suffered not"—what flashlights they let into this strong man's character.But there is much stronger evidence yet. Paul had an ambition to preach to theJerusalem Jews. It burned in his bones from the early hours of his new life. The substratum of "Jerusalem" seemed ever in his thoughts and dreams. Ifhecould just get to those Jerusalem Jews! He knew them. He had trained with them. He was a leader among the younger set. When they burned against these Christians he burned just a bit hotter. They knew him. They trusted him to drive the opposite wedge. If onlyhecould have a chance down there he felt that the tide might be turned. But from that critical hour on the Damascene road "Gentiles—Gentiles" had been sounded in his ears. And he obeyed, of course he obeyed, with all his ardent heart.But, but—thoseJerusalem Jews! If he might go to Jerusalem! Yet very early the Master had proscribed the Jerusalem service for Paul. He made it a matter of a special vision,22in the holy temple, kindly explaining why. "They will not receive oftheetestimony concerning Me." Would that not seem quite sufficient? Surely. Yet this astonishing thing occurs:—Paul attempts to argue with the Masterwhyhe should be allowed to go. This is going to great lengths; a subordinate arguing with his commanding general after the orders have been issued! The Master closes the vision with a peremptory word of command, "depart. I will send theefar hence(from Jerusalem, where you long to be), to the Gentiles." That is a picture of this man. It reveals the weak side in this giant of strength and of love. Andthisis the man God has to use in His plan. He is without doubt the best man available. And in his splendour he stands head and shoulders above his generation and many generations. Yet (with much reverence) God has a hard time getting Paul to work always along the line ofHisplans.That is the man. Now for the thorn. Something came into Paul's life that was a constant irritation. He calls it a thorn. What a graphic word! A sharp point prodding into his flesh, ever prodding, sticking, sticking in; asleep, awake, stitching tent canvas, preaching, writing, that thing ever cutting its point into his sensitive flesh. Ugh! It did not disturb him so much at first, becausethere was Godto go to. He went to God and said, "Pleasetake this away." But it stayed and stuck. A second time the prayer; a bit more urgent; the thing sticks so. The time test is the hardest test of all. Still no change. Then praying the third time with what earnestness one can well imagine.Now note three things: First,There was an answer. God answeredthe man. Though He did not grant the petition, He answered the man. He did not ignore him nor his request. Then God told Paul frankly that it was not best to take the thorn away. It was in the lonely vigil of a sleepless night, likely as not, that the wondrous Jesus-Spirit drew near to Paul. Inaudibly to outer ear but very plainly to his inner ear, He spoke in tones modulated into tender softness as of dearest friend talking with dear friend. "Paul," the voice said, "I know about that thorn—and how it hurts—it hurts Me, too. Foryoursake, I would quickly, so quickly remove it. But—Paul"—and the voice becomes still softer—"it is a bit better forothers' sake that it remain: the plan in My heartthrough youfor thousands, yes, unnumbered thousands, Paul, can so best be worked out." That was the first part of what He said. And Paul lies thinking with a deep tinge of awe over his spirit. Then after a bit in yet quieter voice He went on to say, "I will be so close to your side; you shall have such revelations of My glory that the pain will be clear overlapped, Paul; the glory shall outstrip the eating thorn point."I can see old Paul one night in his own hired house in Rome. It is late, after a busy day; the auditors have all gone. He is sitting on an old bench, slowing down before seeking sleep. One arm is around Luke, dear faithful Doctor Luke, and the other around young Timothy, not quite so young now. And with eyes that glisten, and utterance tremulous with emotion he is just saying:—"And dear old friends, do you know, I would not have missed this thorn, for the wondrous glory"—and his heart gets into his voice, there is a touch of the hoarseness of deep emotion, and a quavering of tone, so he waits a moment—"the wondrousglory-presence of Jesusthat came with it."And so out of the experience came a double blessing. There was a much fuller working of God's plan for His poor befooled world. And there was an unspeakable nearness of intimacy with his Lord for Paul.The man was answered and the petition denied that the larger plan of service might be carried out.Shaping a Prayer on the Anvil of the Knees.The last of these pictures is like Raphael's Sistine Madonna in the Dresden gallery; it is in a room by itself. One enters with a holy hush over his spirit, and, with awe in his eyes, looks atJesus in Gethsemane. There is the Kidron brook, the gentle rise of ground, the grove of gnarled knotty old olive trees. The moon above is at the full. Its brightness makes these shadowed recesses the darker; blackly dark. Here is a group of men lying on the ground apparently asleep. Over yonder deeper in among the trees a smaller group reclines motionless. They, too, sleep. And, look, farther in yet is that lone figure; all alone; nevermore alone; save once—on the morrow.There is a foreshadowing of this Gethsemane experience in the requested interview of the Greeks just a few intense days before. In the vision which the Greeks unconsciously brought the agony of the olive grove began. The climax is among these moon-shadowed trees. How sympathetic those inky black shadows! It takes bright light to make black shadows. Yet they were not black enough. Intense men can get so absorbed in the shadows as to forget the light.This great Jesus! Son of God: God the Son. The Son of Man: God—a man! No draughtsman's pencil ever drew the line between His divinity and humanity; nor ever shall. For the union of divine and human is itself divine, and therefore clear beyond human ken. Here His humanity stands out, pathetically, luminously stands out. Let us speak of it very softly and think with the touch of awe deepening for this is holiest ground. The battle of the morrow is being fought out here. Calvary is in Gethsemane. The victory of the hill is won in the grove.It is sheer impossible for man with sin grained into his fibre through centuries to understand the horror with which a sinless one thinks of actual contact with sin. As Jesus enters the grove that night it comes in upon His spirit with terrific intensity that He is actually coming into contact—with a meaning quite beyond us—coming into contact with sin. In some way all too deep for definition He is to be "made sin."23The language used to describe His emotions is so strong that no adequate English words seem available for its full expression. An indescribable horror, a chill of terror, a frenzy of fright seizes Him. The poisonous miasma of sin seems to be filling His nostrils and to be stifling Him. And yonder alone among the trees the agony is upon Him. The extreme grips Him. May there not yet possibly be some other way rather thanthis—this!A bit of that prayer comes to us in tones strangely altered by deepest emotion. "If it be possible—let this cup pass." There is still a clinging to a possibility, some possibility other than that of this nightmare vision. The writer of the Hebrews lets in light here. The strain of spirit almost snaps the life-thread. And a parenthetical prayer for strength goes up. And the angels come with sympathetic strengthening. With what awe must they have ministered! Even after that some of the red life slips out there under the trees. By and by a calmer mood asserts itself, and out of the darkness a second petition comes. It tells of the tide's turning, and the victory full and complete.A changed, petitionthis! "Since this cup may not pass—since only thuscanThy great plan for a world be wrought out—Thy—will"—slowly but very distinctly the words come—"Thy—will—be—done."The changed prayer was wrought out upon His knees!With greatest reverence, and a hush in our voices, let us say that there alone with the Father came the clearer understanding of the Father's actual will under these circumstances."Into the woods my Master wentClean forspent, forspent;Into the woods my Master cameForspent with love and shame.But the olives they were not blind to Him,The little gray leaves were kind to Him;The thorn-tree had a mind to HimWhen into the woods He came."Out of the woods my Master wentAnd He was well content;Out of the woods my Master cameContent with death and shame.When death and shame would woo Him lastFrom under the trees they drew Him last'Twas on a tree they slew Him—lastWhen out of the woods He came."24True prayer is wrought out upon the knees alone with God. With deepest reverence, and in awed tones, let it be said, thatthat was true of Jesusin the days of His humanity. How infinitely more of us!Shall we not plan to meet God alone, habitually, with the door shut, and the Book open, and the will pliant so we may be trained for this holy partnership of prayer. Then will come the clearer vision, the broader purpose, the truer wisdom, the real unselfishness, the simplicity of claiming and expecting, the delights of fellowship in service with Him; then too will come great victories for God in His world. Although we shall not begin to know by direct knowledge a tithe of the story until the night be gone and the dawning break and the ink-black shadows that now stain the earth shall be chased away by the brightness of His presence.The Great Outside HindranceThe Traitor Prince.There remains yet a word to be said about hindrances. It is a most important word; indeed the climactic word. What has been said is simply clearing the way for what is yet to be said. A very strange phase of prayer must be considered here. Strange only because not familiar. Yet though strange it contains the whole heart of the question. Here lies the fight of the fight. One marvels that so little is said of it. For if there were clear understanding here, and then faithful practicing, there would be mightier defeats and victories: defeats for the foe; victories for our rightful prince, Jesus.The intense fact is this:Satan has the power to hold the answer back—for awhile; to delay the result—for a time. He has not the power to hold it back finally,ifsome one understands and prays with quiet, steady persistence. The real pitch of prayer therefore is Satanward.Our generation has pretty much left this individual Satan out. It is partly excusable perhaps. The conceptions of Satan and his hosts and surroundings made classical by such as Dante and Milton and Doré have done much to befog the air. Almost universally they have been taken literally whether so meant or not. One familiar with Satan's characteristics can easily imagine his cunning finger in that. He is willing even to be caricatured, or to be left out of reckoning, if so he may tighten his grip.These suggestions of horns and hoofs, of forked tail and all the rest of it seek to give material form to this being. They are grotesque to an extreme, and therefore caricatures. A caricature so disproportions and exaggerates as to make hideous or ridiculous. In our day when every foundation of knowledge is being examined there has been a natural but unthinking turning away from the very being of Satan through these representations of him. Yet where there is a caricature there must be a true. To revolt from the true, hidden by a caricature, in revolting from the caricature is easy, but is certainly bad. It is always bad to have the truth hid from our eyes.It is refreshing and fascinating to turn from these classical caricatures to the scriptural conception of Satan. In this Book he is a being of great beauty of person, of great dignity of position even yet, endowed with most remarkable intellectual powers, a prince, at the head of a most remarkable, compact organization which he has wielded with phenomenal skill and success in furthering his ambitious purposes.And he is not chained yet. I remember a conversation with a young clergyman one Monday morning in the reading-room of a Young Men's Christian Association. It was in a certain mining town in the southwest, which is as full of evil resorts as such places usually are. The day before, Sunday, had been one of special services, and we had both been busy and were a bit weary. We were slowing down and chatting leisurely. I remarked to my friend, "What a glad day it will be when the millennium comes!" He quickly replied, "I think this is the millennium." "But," I said, "I thought Satan was to be chained during that time. Doesn't it say something of that sort in the Book?" "Yes," he replied, "it does. But I think he is chained now." And I could not resist the answer that came blurting its way out, "Well, if he is chained, he must have a fairly long chain: it seems to permit much freedom of action." From all that can be gathered regarding this mighty prince he is not chained yet. We would do well to learn more about him. The old military maxim, "Study the enemy," should be followed more closely here.It is striking that the oldest of the Bible books, and the latest, Job and Revelation, the first word and the last, give such definite information concerning him. These coupled with the gospel records supply most of the information available though not all. Those three and a half years of Jesus' public work is the period of greatest Satanic and demoniac activity of which any record has been made. Jesus' own allusions to him are frequent and in unmistakable language. There are four particular passages to which I want to turn your attention now. Let it not be supposed, however, that this phase of prayer rests upon a few isolated passages. Such a serious truth does not hinge upon selected proof texts. It is woven into the very texture of this Book throughout.There are two facts that run through the Bible from one end to the other. They are like two threads ever crossing in the warp and woof of a finely woven fabric. Anywhere you run your shears into the web of this Book you will find these two threads. They run crosswise and are woven inextricably in. One is a black thread, inky black, pot-black. The other is a bright thread, like a bit of glory light streaming across. These two threads everywhere. The one is this—the black thread—there is an enemy. Turn where you will from Genesis to Revelation—always an enemy. He is keen. He is subtle. He is malicious. He is cruel. He is obstinate. He is a master. The second thread is this: the leaders for God have always been men of prayer above everything else. They are men of power in other ways, preachers, men of action, with power to sway others but above all else men of prayer. They give prayer first place. There is one striking exception to this, namely, King Saul. And most significantly a study of this exception throws a brilliant lime light upon the career of Satan. King Sauls seems to furnish the one great human illustration in scripture of heaven's renegade fallen prince. These special paragraphs to be quoted are like the pattern in the cloth where the colours of the yarn come into more definite shape. The gospels form the central pattern of the whole where the colours pile up into sharpest contrast.Praying is Fighting.But let us turn to the Book at once. For weknowonly what it tells. The rest is surmise. The only authoritative statements about Satan seem to be these here. Turn first to the New Testament.The Old Testament is the book of illustrations; the New of explanations, of teaching. In the Old, teaching is largely by kindergarten methods. The best methods, for the world was in its child stage. In the New the teaching is by precept. There is precept teaching in the Old; very much. There is picture teaching in the New; the gospels full of it. But picture teaching, acted teaching, is the characteristic of the Old, and precept teaching of the New. There is a wonderfully vivid picture in the Old Testament, of this thing we are discussing. But first let us get the teaching counterpart in the new, and then look at the picture.Turn to Ephesians. Ephesians is a prayer epistle. That is a very significant fact to mark. Of Paul's thirteen letters Ephesians is peculiarly the prayer letter. Paul is clearly in a prayer mood. He is on his knees here. He has much to say to these people whom he has won to Christ, but it comes in the parenthesis of his prayer. The connecting phrase running through is—"for this cause I pray.... I bow my knees." Halfway through this rare old man's mind runs out to the condition of these churches, and he puts in the always needed practical injunctions about their daily lives. Then the prayer mood reasserts itself, and the epistle finds its climax in a remarkable paragraph on prayer. From praying the man goes urging them to pray.We must keep the book open here as we talk: chapter six, verses ten to twenty inclusive. The main drive of all their living and warfare seems very clear to this scarred veteran:—"that ye may be able to withstand the wiles of the devil." This man seems to have had no difficulty in believing in a personal devil. Probably he had had too many close encounters for that. To Paul Satan is a cunning strategist requiring every bit of available resource to combat.This paragraph states two things:—who the real foe is, against whom the fight is directed; and, then with climactic intensity it pitches on the main thing that routs him. Who is the real foe? Listen:—"For our wrestling is not against flesh and blood"—not against men; never that; something far, subtler—"but against the principalities"—a word for a compact organization of individuals,—"against powers"—not only organized but highly endowed intellectually, "against the world-rulers of this darkness,"—they are of princely kin; not common folk—"against the hosts of wicked spirits in the heavenlies"—spirit beings, in vast numbers, having their headquarters somewhere above the earth.Thatis the foe. Large numbers of highly endowed spirit beings, compactly organized, who are the sovereigns of the present realm or age of moral darkness, having theirheadquartersof activity somewhere above the earth, and below the throne of God, but concerned with human beings upon the earth. In chapter two of the epistle the head or ruler of this organization is referred to, "the prince of the powers of the air."25That is the real foe.Then in one of his strong piled up climactic sentences Paul tells how the fight is to be won. This sentence runs unbroken through verses fourteen to twenty inclusive. There are six preliminary clauses in it leading up to its main statement. These clauses name the pieces of armour used by a Roman soldier in the action of battle. The loins girt, the breastplate on, the feet shod, the shield, the helmet the sword, and so on. A Roman soldier reading this or, hearing Paul preach it, would expect him to finish the sentence by saying "with all your fighting strength fighting."That would be the proper conclusion rhetorically of this sentence. But when Paul reaches the climax with his usual intensity he drops the rhetorical figure, and puts in the thing with which in our case the fighting is done—"with all prayerpraying." In place of the expected word fighting is the word praying. The thing with which the fighting is done is put in place of the word itself. Our fighting is praying. Praying is fighting, spirit-fighting. That is to say, this old evangelist-missionary-bishop says, we are in the thick of a fight. There is a war on. How shall we best fight? First get into good shape to pray, and then with all your praying strength and skillpray. That wordprayingis the climax of this long sentence, and of this whole epistle. This is the sort of action that turns the enemy's flank, and reveals his heels. He simplycannotstand before persistent knee-work.Now mark the keenness of Paul's description of the man who does most effective work in praying. There are six qualifications under the figure of the six pieces of armour. A clear understanding of truth, a clean obedient life, earnest service, a strongly simple trust in God, clear assurance of one's own salvation and relation to God, and a good grip of the truth for others—these things prepare a man for the real conflict of prayer.Such a man—praying—drives back these hosts of the traitor prince. Such a man praying is invincible in his Chief, Jesus. The equipment is simple, and in its beginnings comes quickly to the willing, earnest heart.Look a bit at how the strong climax of this long sentence runs. It is fairly bristling with points. Soldier-points all of them; like bayonet points. Just such as a general engaged in a siege-fight would give to his men. "With all prayer and supplication"—there isintensity; "praying"—that isthe main drive; "at all seasons"—ceaselessness, night and day; hot and cold; wet and dry; "in the Spirit"—asguided by the Chief;"and watching thereunto"—sleepless vigilance;watching is ever a fighting word; watch the enemy; watch your own forces; "with all perseverance"—persistence; cheery, jaw-locked, dogged persistence, bulldog tenacity; "and supplication"—intensity again; "for all the saints"—the sweep of the action, keep in touch with the whole army; "and on my behalf"—the human leader, rally aroundthe immediate leader.This is the foe to be fought. And this the sort of fighting that defeats this foe.A double Wrestling Match.Now turn back to the illustration section of our Book for a remarkably graphic illustration of these words. It is in the old prophecy of Daniel, tenth chapter. The story is this: Daniel is an old man now. He is an exile. He has not seen the green hills of his fatherland since boyhood. In this level Babylon, he is homesick for the dear old Palestinian hills, and he is heartsick over the plight of his people. He has been studying Jeremiah's prophecies, and finds there the promise plainly made that after seventy years these exiled Hebrews are to be allowed to return. Go back again! The thought of it quickens his pulse-beats. He does some quick counting. The time will soon be up. So Daniel plans a bit of time for special prayer, a sort of siege prayer.Remember who he is—this Daniel. He is the chief executive of the land. He controls, under the king, the affairs of the world empire of his time. He is a giant of strength and ability—this man. But he plans his work so as to go away for a time. Taking a few kindred spirits, who understand prayer, he goes off into the woods down by the great Tigris River. They spend a day in fasting, and meditation and prayer. Not utter fasting, but scant eating of plain food. I suppose they pray awhile; maybe separately, then together; then read a bit from the Jeremiah parchment, think and talk it over and then pray some more. And so they spend a whole day reading, meditating, praying.They are expecting an answer. These old-time intercessors were strong in expectancy. But there is no answer. A second day, a third, a fourth, a week, still no answer reaches them. They go quietly on without hesitation. Two weeks. How long it must have seemed! Think of fourteen days spentwaiting; waiting for something, with your heart on tenter hooks. There is no answer. God might have been dead, to adapt the words of Catharine Luther, so far as any answer reaching them is concerned. But you cannot befool Daniel in that way. He is an old hand at prayer. Apparently he has no thought of quitting. He goes quietly, steadily on. Twenty days pass, with no change. Still they persist. Then the twenty-first day comes and there is an answer. It comes in a vision whose glory is beyond human strength to bear. By and by when they can talk, his visitor and he, this is what Daniel hears: "Daniel, the first day you began to pray, your prayer was heard, and I was sent with the answer." And even Daniel's eyes open big—"thefirstday—three weeks ago?" "Yes, three weeks ago I left the presence of God with the answer to your prayer. But"—listen, here is the strange part—"the prince of the kingdom of Persia withstood me, resisted me, one and twenty days: but Michael, your prince, came to help me, and I was free to come to you with the answer to your prayer."Please notice four things that I think any one reading this chapter will readily admit. This being talking with Daniel is plainly a spirit being. He is opposed by some one. This opponent plainly must be a spirit being, too, to be resisting a spirit being. Daniel's messenger is from God: that is clear. Then the opponent must be from the opposite camp. And here comes in the thing strange, unexpected, the evil spirit beinghas the power to detain, hold back God's messengerfor three full weeks by earth's reckoning of time. Then reenforcements come, as we would say. The evil messenger's purpose is defeated, and God's messenger is free to come as originally planned.There is a double scene being enacted. A scene you can see, and a scene you cannot see. An unseen wrestling match in the upper spirit realm, and two embodied spirit beings down on their faces by the river. And both concerned over the same thing.That is the Daniel story. What an acted out illustration it is of Paul's words. It is a picture glowing with the action of real life. It is a double picture. Every prayer action is in doubles; a lower human level; an upper spirit level. Many see only the seen, and lose heart. While we look at the things that are seen, let us gaze intently at the things unseen; for the seen things are secondary, but the unseen are chief, and the action of life is being decided there.Here is the lower, the seen;—a group of men, led by a man of executive force enough to control an empire, prone on their faces, with minds clear, quiet, alert, persistently, ceaselesslyprayingday by day. Here is the upper, the unseen:—a "wrestling," keen, stubborn, skilled, going on between two spirit princes in the spirit realm. And by Paul's explanation the two are vitally connected. Daniel and his companions are wrestlers too, active participants in that upper-air fight, and really deciding the issue, for they are on the ground being contested. These men are indeed praying with all prayer and supplication at all times, in the Spirit, and watching thereunto with all perseverance and supplication, andat length victory comes.Prayer Concerns Three.Now a bit of a look at the central figure of the pattern. Jesus lets in a flood of light on Satan's relation to prayer in one of His prayer parables. There are two parables dealing distinctively with prayer: "the friend at midnight,"26and "the unjust judge."27The second of these deals directly with this Satan phase of prayer. It is Luke through whom we learn most of Jesus' own praying who preserves for us this remarkable prayer picture.It comes along towards the end. The swing has been made from plain talking to the less direct, parable-form of teaching. The issue with the national leaders has reached its acutest stage. The culmination of their hatred, short of the cross, found vent in charging Him with being inspired by the spirit of Satan. He felt their charge keenly and answered it directly and fully. His parable of the strong man being bound before his house can be rifled comes in here.Theyhad no question as to what that meant. That is the setting of this prayer parable. The setting is a partial interpretation. Let us look at this parable rather closely, for it is full of help for those who would become skilled in helping God win His world back home again.Jesus seems so eager that they shall not miss the meaning here that He departs from His usual habit and says plainly what this parable is meant to teach:—"that men ought always to pray, and not to faint." The great essential, He says, isprayer. The great essential in prayer ispersistence. The temptation in prayer is that one may lose heart, and give up, or give in. "Not-to-faint" tells how keen the contest is.There are three persons in the parable; a judge, a widow, and an adversary. The judge is utterly selfish, unjust, godless, and reckless of anybody's opinion. The worst sort of man, indeed, the last sort of man to be a judge. Inferentially he knows that the right of the case before him is with the widow. The widow—well, she is awidow. Can more be said to make the thing vivid and pathetic! A very picture of friendlessness and helplessness is a widow. A woman needs a friend. This woman has lost her nearest, dearest friend; her protector. She is alone. There is an adversary, an opponent at law, who has unrighteously or illegally gotten an advantage over the widow and is ruthlessly pushing her to the wall. She is seeking to get the judge to join with her against her adversary. Her urgent, oft repeated request is, "avenge me of mine adversary." That is Jesus' pictorial illustration of persistent prayer.Let us look into it a little further. "Adversary" is a common word in scripture for Satan. He is the accuser, the hater, the enemy, the adversary. Its meaning technically is "an opponent in a suit at law." It is the same word as used later by Peter, "Your adversary the devil as a roaring lion, goeth about, seeking whom he may devour."28The word "avenge" used four times really means, "do me justice." It suggests that the widow has the facts on her side to win a clear case, and that the adversary has been bully-ragging his case through by sheer force.There is a strange feature to this parable, which must have a meaning.An utterly godless unscrupulous man is put in to represent God!This is startling. In any other than Jesus it would seem an overstepping of the bounds. But there is keenness of a rare sort here. Such a man is chosen for judge to bring out most sharply this:—the sort of thing required to win this judge is certainly not requiredwith God. The widow must persist and plead because of the sort of man she has to deal with. But God is utterly different in character. Therefore while persistence is urged in prayer plainly it is not for the reason that required the widow to persist. And if that reason be cut out it leaves only one other, namely, that represented by the adversary.Having purposely put such a man in the parable for God, Jesus takes pains to speak of the real character of God. "And He islong-sufferingover them."Thatis God. That word "long-suffering" and its equivalent on Jesus' lips suggests at once the strong side of love, namely,patience, gentle, fine patience. It has bothered the scholars in this phrase to know with whom or over what the long-suffering is exercised. "Over them" is the doubtful phrase. Long-suffering over these praying ones?Or, long-suffering in dealing righteously with some stubborn adversary—which? The next sentence has a word set in sharpest contrast with this one, namely "speedily." "Long-suffering" yet "speedily."Here are gleams of bright light on a dark subject with apparently more light obscured than is allowed to shine through. Jesus always spoke thoughtfully. He chooses His words. Remembering the adversary against whom the persistence is directed the whole story seems to suggest this: that there isa great conflict onin the upper spirit world. Concerning it our patient God is long-suffering. He is a just and righteous God. These beings in the conflict are all His creatures. He is just in His dealings with the devil and this splendid host of evil spirits even as with all His creation. He is long-suffering that no unfairness shall be done in His dealings with these creatures of His. Yet at the same time He is doing His best to bring the conflict to a speedy end, for the sake of His loyal loved ones, and that right may prevail.The upshot of the parable is very plain. It contains for us two tremendous, intense truths. First is this:prayer concerns three, not two but three. God to whom we pray, the man on the contested earth who prays, and the evil one against whom we pray. And the purpose of the prayer is not to persuade or influence God, but to join forces with Him against the enemy. Not towards God, but with God against Satan—that is the main thing to keep in mind in prayer. The real pitch is not Godward but Satanward.The second intense truth is this:—the winning quality in prayer ispersistence. The final test is here. This is the last ditch. Many who fight well up to this point lose their grip here, and so lose all. Many who are well equipped for prayer fail here, and doubtless fail because they have not rightly understood. With clear, ringing tones the Master's voice sounds in our ears again to-day, "always to pray,andnot to faint."A Stubborn Foe Routed.That is the parable teaching. Now a look at a plain out word from the Master's lips. It is in the story of the demonized boy, the distressed father, and the defeated disciples, at the foot of the transfiguration mountain.29Extremes meet here surely. The mountain peak is in sharpest contrast with the valley. The demon seems to be of the superlative degree. His treatment of the possessed boy is malicious to an extreme. His purpose is "to destroy" him. Yet there is a limit to his power, for what he would do he has not yet been able to do. He shows extreme tenacity. He fought bitterly against being disembodied again. (Can it be that embodiment eases in some way the torture of existence for these prodigal spirits!) And so far he fought well, and with success. The disciples had tried to cast him out. They were expected to. They expected to. They had before. They failed!--dismally—amid the sneering and jeering of the crowd and the increasing distress of the poor father.Then Jesus came. Was some of the transfiguring glory still lingering in that great face? It would seem so. The crowd was "amazed" when they saw Him, and "saluted" Him. His presence changed all. The demon angrily left, doing his worst to wreck the house he had to vacate. The boy is restored; and the crowd astonished at the power of God.Then these disciples did a very keen thing. They made some bad blunders but this is not one of them. They sought a private talk with Jesus. No shrewder thing was ever done. When you fail, quit your service and get away for a private interview with Jesus. With eyes big, and voices dejected, the question wrung itself out of their sinking hearts, "Why could notwecast it out?" Matthew and Mark together supply the full answer. Probably first came this:—"because of your little faith." They had quailed in their hearts before the power of this malicious demon. And the demon knew it. They were more impressed with the power of the demon than with the power of God. And the demon saw it. They had not prayed victoriously against the demon. The Master says, "faith only as big as a mustard seed (you cannot measure the strength of the mustard seed by its size) will say to this mountain—'Remove.'" Mark keenly:—the direction of the faith is towards the obstacle. Its force is against the enemy. It was the demon who was most directly influenced by Jesus' faith.Then comes the second part of the reply:—"This kind can come out by nothing but by prayer." Some less-stubborn demons may be cast out by the faith that comes of our regular prayer-touch with God. This extreme sort takes special prayer. This kind of a demon goes out by prayer. It can be put out by nothing less. The real victory must be in the secret place. The exercise of faith in the open battle is then a mere pressing of the victory already won. These men had the language of Jesus on their lips, but they had not gotten the victory first off somewhere alone. This demon is determined not to go. He fights stubbornly and strongly. He succeeds. Then thisMan of Prayercame. The quiet word of command is spoken. The demon must go. These disciples were strikingly like some of us. They had notrealizedwhere the real victory is won. They had used the word of command to the demon, doubtless coupling Jesus' name with it. But there was not the secret touch with God that gives victory. Their eyes showed their fear of the demon.Prayer, real prayer, intelligent prayer, it is this that routs Satan's demons, for it routs their chief. David killed the lion and bear in the secret forests before he faced the giant in the open. These disciples were facing the giant in the open without the discipline in secret. "This kind can be compelled to come out by nothing but by prayer," means this:—"this kind comes out, and must come out, before the man who prays." This thing which Jesus calls prayer casts out demons. Would that we knew better by experience what He meant by prayer. It exerts a positive influence upon the hosts of evil spirits. They fear it. They fear the man who becomes skilled in its use.There are yet many other passages in this Bible fully as explicit as these, and which give on the very surface just such plain teaching as these. The very language of scripture throughout is full of this truth. But these four great instances are quite sufficient to make the present point clear and plain. This great renegade prince is an actual active factor in the lives of men. He believes in the potency of prayer. He fears it. He can hinder its results for a while. He does his best to hinder it, and to hinder as long as possible.Prayer overcomes him.It defeats his plans and himself. He cannot successfully stand before it. He trembles when some man of simple faith in God prays. Prayer is insistence upon God's will being done. It needs for its practice a man in sympathetic touch with God. Its basis is Jesus' victory. It overcomes the opposing will of the great traitor-leader.

Why the Results FailBreaking with God.God answers prayer. Prayer is God and man joining hands to secure some high end. He joins with us through the communication of prayer in accomplishing certain great results. This is the main drive of prayer. Our asking and expecting and God's doing jointly bring to pass things that otherwise would not come to pass. Prayer changes things. This is the great fact of prayer.Yet a great many prayers are not answered. Or, to put it more accurately, a great many prayers fail utterly of accomplishing any results. Probably it is accurate to say thatthousandsof prayers go up and bring nothing down. This is certainly true. Let us say it just as bluntly and plainly as it can be said. As a result many persons are saying: "Well, prayer is not what you claim for it: we prayed and no answer came: nothing was changed."From all sorts of circles, and in all sorts of language comes this statement. Scholarly men who write with wisdom's words, and thoughtless people whose thinking never even pricks the skin of the subject, and all sorts of people in between group themselves together here. And they are right, quite right. The bother is that what they say is not all there is to be said. There is yet more to be said, that is right too, and that changes the final conclusion radically. Partial truth is a very mean sort of lie.The prayer plan like many another has been much disturbed, and often broken. And one who would be a partner with God up to the limit of his power must understand the things that hinder the prayer plan. There are three sorts of hindrances to prayer. First of all there are things in us thatbreak off connectionwith God, the source of the changing power. Then there are certain things in us thatdelay, or diminishthe results; that interfere with the full swing of the prayer plan of operations. And then there is a greatoutsidehindrance to be reckoned upon. To-day we want to talk together of the first of these, namely, the hindrances thatbreak off connectionsbetween God and His human partner.Here again there is a division into three. There are three things directly spoken of in the book of God that hinder prayer. One of these is a familiar thing. What a pity that repugnant things may become so familiar as no longer to repel. It is this:—sinhinders prayer. In Isaiah's first chapter God Himself speaking says, "When you stretch out your hands"—the way they prayed, standing with outstretched hands—"I will shut My eyes; when you make many prayers, I will shut My ears."12Why? What's the difficulty? These outstretched hands aresoiled!They are actually holding their sin-soiled hands up into God's face; and He is compelled to look at the thing most hateful to Him. In the fifty-ninth chapter of this same book,13God Himself is talking again. Listen "Behold! theLord'shand is not shortened:Hisear is not heavy." There is no trouble on theupside. God is all right. "But"—listen with both your ears—"youriniquities... yoursins... yourhands... yourfingers... yourlips... yourtongue..." the slime of sin is oozing over everything! Turn back to that sixty-sixth Psalm14—"if I regard iniquity in my heart the Lord will not hear me." How much more if the sin of the heart get into the hands or the life! And the fact to put down plainly in blackest ink once for all is this—sin hinders prayer. There is nothing surprising about this. That we can think the reverse is the surprising thing. Prayer is transacting business with God. Sin isbreaking with God.Suppose I had a private wire from my apartments here to my home in Cleveland, and some one should go outside and drag the wire down until it touches the ground—a good square touch with the ground—the electricians would call it grounded, could I telegraph over that wire? Almost any child knows I could not. Suppose some onecutsthe wire, a good clean cut; the two ends are apart: not a mile; not a yard; but distinctly apart. Could I telegraph on that wire? Of course not. Yet I might sit in my room and tick away by the hour wholly absorbed, and use most beautiful persuasive language—what is the good? The wire's cut. All my fine pleading goes into the ground, or the air. Nowsin cuts the wire;it runs the message into the ground."Well," some one will object, "now you're cutting us all out, are you not? Are we not all conscious of a sinful something inside here that has to be fought, and held under all the while?" It certainly seems to be true that the nearer a man gets to God the more keenly conscious he is of a sinful tendency within even while having continual victory. But plainly enough what the Book means here is this:—if I am holding something in my life that the Master does not like, if I am failing to obey when His voice has spoken, that to me is sin. It may be wrong in itself. It maynotbe wrong in itself. It may not be wrong for another. Sometimes it is not the thing involved but the One involved that makes the issue. If that faithful quiet inner voice has spoken and I know what the Master would prefer and I fail to keep in line, that to me is sin. Then prayer is useless; sheer waste of breath. Aye, worse, it is deceptive. For I am apt to say or think, "Well, I am not as good as you, or you, but then I am not so bad;I pray." And the truth is because I have broken with God the praying—saying words in that form—is utterly worthless.You seesin is slapping God in the face. It may be polished, cultured sin. Sin seems capable of taking quite a high polish. Or it may be the common gutter stuff. A man is not concerned about the grain of a club that strikes him a blow. How can He and I talk together if I have done that, and stick to it—not even apologized. And of what good is an apology if the offense is being repeated. And if we cannot talk together of course working together is out of the question. And prayer is working together with God. Prayer ispulling with Godin His plan for a world.Shall we not put out the thing that is wrong? or put in the thing the Master wants in? ForJesus'sake? Aye formen'ssake: poor befooled men's sake who are being kept out and away because God cannot get at them through us!Shall we bow and ask forgiveness for our sin, and petty stubbornness that has been thwarting the Master's love-plan? And yet even while we ask forgiveness there are lives out yonder warped and dwarfed and worse because of the hindrance in us; yes, and remaining so as we slip out of this meeting. May the fact send us out to walk very softly these coming days.A Coaling Station for Satan's Fleet.There is a second thing that is plainly spoken of that hinders prayer. James speaks of it in his letter.15"Ye have not because yeasknot"—that explains many parched up lives and churches and unsolved problems: no pipe lines run up to tap the reservoir, and give God an opening into the troubled territory. Then he pushes on to say—"Ye ask,and receive not"—ah! there's just the rub; it is evidently an old story, this thing of not receiving—why? "because ye ask amiss to spend itin your pleasures." That is to say selfish praying; asking for something just because I want it; want it for myself.Here is a mother praying for her boy. He is just growing up towards young manhood; not a Christian boy yet; but a good boy. She is thinking, "I wantmyboy to be an honour to me; he bears my name; my blood is in his veins; I don't want my boy to be a prodigal. I want him to be a fine man, an honour to the family; and if he is a true Christian, he likely will be;I wish he were a Christian." And so she prays, and prays repeatedly and fervently. God might touch her boy's heart and say, "I want you out here in India to help win my prodigal world back."Oh!she did not mean that!Herboy in far, far offIndia!Oh, no! Not that!! Yes, whatshewanted—that was the whole thought—selfishness; the stream turning in to a dead sea within her own narrow circle; no thought of sympathy with God in His eager outreach for His poor sin-befooled world. The prayer itself in its object is perfectly proper, and rightly offered and answered times without number; but themotivewholly, uglily selfish and the selfishness itself becomes a foothold for Satan and so the purpose of the prayer is thwarted.Here is a wife praying that her husband might become a Christian. Perhaps her thought is: "I wish Johnwerea Christian: it would be so good: it really seems the proper thing: he would go to church with me, and sit in the pew Sunday morning: I'd like that." Perhaps she thinks: "He would be careful about swearing; he would quit drinking; and be nicer and gentler at home." Maybe she thinks: "He would ask a blessing at the meals; that would be so nice." Maybe she thinks: "We would have family prayers."Maybethat does not occur to her these days. This is what I say:Ifher thought does not go beyond some such range, of courseyouwould say it is selfish. She is thinking of herself; not of the loving grieved God against whom her husband is in rebellion; not of the real significance to the man. God might touch her husband's heart, and then say: "I want you to help Me win My poor world back." And the change would mean a reduced income, and a different social position.Oh!she had not meantthat!Yes—whatshewanted for herself!Here is a minister praying for a revival in his church. Maybe he is thinking; no, not exactly thinking; it is just half thinking itself out in his sub-consciousness—"I wish we had a good revival in our church; increased membership; larger attendance; easier finances; may be an extra hundred or two in my own pocket; increased prestige in the denomination; a better call or appointment: I wish we might have a revival." Now no true minister ever talked that way even to himself or deliberately thought it. To do so would be to see the mean contemptibility of it. But you know how sly we all are in our underneath scarcely-thought-out thoughts. This is what I say:ifthat be the sort of thing underneath a man's praying of course the motive is utterly selfish; a bit of the same thing that brought Satan his change of name and character.Please notice that the reason for the prayer not being answered here is not an arbitrary reluctance upon God's part to do a desirable thing. He never fails to work whenever He has a half chance as far as it is possible to work, even through men of faulty conceptions and mixed motives. The reason lies much deeper. It is this: selfishness gives Satan a footing. It gives a coaling station for his fleet on the shore of your life. And of course he does his best to prevent the prayer, or when he cannot wholly prevent, to spoil the results as far as he can.Prayer may properly be offered—willbe properly offered for many wholly personal things; for physical strength, healing in sickness, about dearly loved ones, money needed; indeed regarding things that may not be necessary but only desirable and enjoyable, for ours is a loving God who would have His dear ones enjoy to the full their lives down here. But themotivedetermines the propriety of such requests. Where the whole purpose of one's life isfor Himthese things may be asked for freely as His gracious Spirit within guides. And there need be no bondage of morbid introspection, no continual internal rakings.He knows if the purpose of the heart is to please Him.The Shortest Way to God.A third thing spoken of as hindering prayer is an unforgiving spirit. You have noticed that Jesus speaks much about prayer and also speaks much about forgiveness. But have you noticed how, over and over again Hecouplesthese two—prayerandforgiveness? I used to wonder why. I do not so much now. Nearly everywhere evidence keeps slipping in of the sore spots. One may try to keep his lips closed on certain subjects, but it seems about impossible to keep the ears entirely shut. And continually the evidence keeps sifting in revealing the thin skin, raw flesh, wounds never healed over, and some jaggedly open, almost everywhere one goes. Jesus' continual references reveal how strikingly alike is the oriental and the occidental; the first and the twentieth centuries.Run through Matthew alone a moment. Here in the fifth chapter:16"If thou are coming to the altar"—that is approaching God; what we call prayer—"and rememberest that thy brother hath aughtagainst thee"—that side of it—"leave there thy gift and go thy way,firstbe reconciled," and so on. Here comes a man with a lamb to offer. He approaches solemnly, reverently, towards the altar of God. But as he is coming there flashes across his mind the face ofthat man, with whom he has had difficulty. And instantly he can feel his grip tightening on the offering, and his teeth shutting closer at the quick memory. Jesus says, "If that be so lay your lamb right down." What! go abruptly away! Why! how the folks around the temple will talk! "Lay the lamb right down, and go thy way." The shortest way to God for that man is not the way to the altar, but around by that man's house. "First, be reconciled"—keep your perspective straight—follow the right order—"firstbe reconciled"—notsecond; "thencome and offer thy gift."In the sixth chapter17He gives the form of prayer which we commonly call the Lord's prayer. It contains seven petitions. At the close He stops to emphasize just one of the seven. You remember which one; the one about forgiveness. In the eighteenth chapter18Jesus is talking alone with the disciples about prayer. Peter seems to remember the previous remarks about forgiveness in connection with prayer; and he asks a question. It is never difficult to think of Peter asking a question or making a few remarks. He says, "Master, how many timesmustI forgive a man?Seventimes!" Apparently Peter thinks he is growing in grace. He can actuallythinknow of forgiving a man seven times in succession. But the Master in effect says, "Peter, you haven't caught the idea. Forgiveness is not a question of mathematics; not a matter ofkeeping tabon somebody: not seven times butseventy times seven." And Peter's eyes bulge open with an incredulous stare—"four hundred and ninety times!... one man—straightway!!" Apparently the Master is thinking, that he will lose count, or get tired of counting and conclude that forgiveness is preferable, or else by practicebreathe in the spirit of forgiveness—thething He meant.Then as He was so fond of doing Jesus told a story to illustrate His meaning. A man owed his lord a great debt, twelve millions of dollars; that is to say practically anunpayableamount. By comparison with money to-day, in the western world, it would be about twelve billions. And he went to him and asked for time. He said: "I'm short just now; but I mean to pay; I don't mean to shirk: be easy with me; and I'll pay up the whole sum in time." And his lord generously forgave him the whole debt. That is Jesus' picture of God, as He knows Him who knows Him best. Then this forgiven man went out and found a fellow servant who owed him—how much do you think? Have you ever thought that Jesus had a keen sense of the ludicrous? Surely it shows here. He owed him about sixteen dollars and a-quarter or a-half! And you can almost feel the clutch of this fellow's fingers on the other's throat as he sternly demands:—"Pay me that thou owest." And his fellow earnestly replies, "Please be easy with me; I mean to pay; I'm rather short just now: but I'm not trying to shirk; be easy with me." Is it possible the words do not sound familiar! But he would not, but put him in the jail. The last place to pay a debt! That is Jesus' picture of man as He knows him who knows him best. And in effect He says what we have been forgiven by God is as an unpayable amount. And what are not willing to forgive is like sixteen dollars and a fraction by contrast. What little puny folks some of us are in our thinking and feeling!"Oh, well," some one says, "you do not know how hard it is to forgive." You think not? I know this much:—that some persons, and some things youcannot forgive of yourself. But I am glad to say that I know this too that if one allows the Spirit of Jesus to sway the heart He will make you love persons youcannot like. No natural affinity or drawing together through disposition, but a real yearning love in the heart. Jesus' love, when allowed to come in as freely as He means, fills your heart with pity for the man who has wounded you. An infinite, tender pity that he has sunk so low as to be capable of such actions.But the fact to put down in the sharpest contrast of white and black is that we must forgive freely, frankly, generously, "even as God," if we are to be in prayer touch with God.And the reason is not far to find; a double reason, Godward and Satanward. If prayer be partnership in the highest sense then the same spirit must animate both partners, the human and the divine, if the largest results are to come. And since unforgiveness roots itself down in hate Satan has room for both feet in such a heart with all the leeway in action of such purchase. That wordunforgiving! What a group of relatives it has, near and far! Jealousy, envy, bitterness, the cutting word, the polished shaft of sarcasm with the poisoned tip, the green eye, the acid saliva—what kinsfolk these!Search Me.Sin, selfishness, an unforgiving spirit—what searchlights these words are! Many a splendid life to-day is an utter cipher in the spirit atmosphere because of some such hindrance. And God's great love-plan for His prodigal world is being held back; and lives being lost even where ultimately souls shall be saved because of the lack of human prayer partners.May we not well pray:—Search me, oh God, and know my heart and help me know it; try me and know my innermost, undermost thoughts and purposes and ambitions, and help me know them; and see what way there be in me that is a grief to Thee; and then lead me—and here the prayer may be a purpose as well as a prayer—lead me out of that way untoThyway,theway everlasting. For Jesus' sake; aye for men's sake, too.

God answers prayer. Prayer is God and man joining hands to secure some high end. He joins with us through the communication of prayer in accomplishing certain great results. This is the main drive of prayer. Our asking and expecting and God's doing jointly bring to pass things that otherwise would not come to pass. Prayer changes things. This is the great fact of prayer.

Yet a great many prayers are not answered. Or, to put it more accurately, a great many prayers fail utterly of accomplishing any results. Probably it is accurate to say thatthousandsof prayers go up and bring nothing down. This is certainly true. Let us say it just as bluntly and plainly as it can be said. As a result many persons are saying: "Well, prayer is not what you claim for it: we prayed and no answer came: nothing was changed."

From all sorts of circles, and in all sorts of language comes this statement. Scholarly men who write with wisdom's words, and thoughtless people whose thinking never even pricks the skin of the subject, and all sorts of people in between group themselves together here. And they are right, quite right. The bother is that what they say is not all there is to be said. There is yet more to be said, that is right too, and that changes the final conclusion radically. Partial truth is a very mean sort of lie.

The prayer plan like many another has been much disturbed, and often broken. And one who would be a partner with God up to the limit of his power must understand the things that hinder the prayer plan. There are three sorts of hindrances to prayer. First of all there are things in us thatbreak off connectionwith God, the source of the changing power. Then there are certain things in us thatdelay, or diminishthe results; that interfere with the full swing of the prayer plan of operations. And then there is a greatoutsidehindrance to be reckoned upon. To-day we want to talk together of the first of these, namely, the hindrances thatbreak off connectionsbetween God and His human partner.

Here again there is a division into three. There are three things directly spoken of in the book of God that hinder prayer. One of these is a familiar thing. What a pity that repugnant things may become so familiar as no longer to repel. It is this:—sinhinders prayer. In Isaiah's first chapter God Himself speaking says, "When you stretch out your hands"—the way they prayed, standing with outstretched hands—"I will shut My eyes; when you make many prayers, I will shut My ears."12Why? What's the difficulty? These outstretched hands aresoiled!They are actually holding their sin-soiled hands up into God's face; and He is compelled to look at the thing most hateful to Him. In the fifty-ninth chapter of this same book,13God Himself is talking again. Listen "Behold! theLord'shand is not shortened:Hisear is not heavy." There is no trouble on theupside. God is all right. "But"—listen with both your ears—"youriniquities... yoursins... yourhands... yourfingers... yourlips... yourtongue..." the slime of sin is oozing over everything! Turn back to that sixty-sixth Psalm14—"if I regard iniquity in my heart the Lord will not hear me." How much more if the sin of the heart get into the hands or the life! And the fact to put down plainly in blackest ink once for all is this—sin hinders prayer. There is nothing surprising about this. That we can think the reverse is the surprising thing. Prayer is transacting business with God. Sin isbreaking with God.

Suppose I had a private wire from my apartments here to my home in Cleveland, and some one should go outside and drag the wire down until it touches the ground—a good square touch with the ground—the electricians would call it grounded, could I telegraph over that wire? Almost any child knows I could not. Suppose some onecutsthe wire, a good clean cut; the two ends are apart: not a mile; not a yard; but distinctly apart. Could I telegraph on that wire? Of course not. Yet I might sit in my room and tick away by the hour wholly absorbed, and use most beautiful persuasive language—what is the good? The wire's cut. All my fine pleading goes into the ground, or the air. Nowsin cuts the wire;it runs the message into the ground.

"Well," some one will object, "now you're cutting us all out, are you not? Are we not all conscious of a sinful something inside here that has to be fought, and held under all the while?" It certainly seems to be true that the nearer a man gets to God the more keenly conscious he is of a sinful tendency within even while having continual victory. But plainly enough what the Book means here is this:—if I am holding something in my life that the Master does not like, if I am failing to obey when His voice has spoken, that to me is sin. It may be wrong in itself. It maynotbe wrong in itself. It may not be wrong for another. Sometimes it is not the thing involved but the One involved that makes the issue. If that faithful quiet inner voice has spoken and I know what the Master would prefer and I fail to keep in line, that to me is sin. Then prayer is useless; sheer waste of breath. Aye, worse, it is deceptive. For I am apt to say or think, "Well, I am not as good as you, or you, but then I am not so bad;I pray." And the truth is because I have broken with God the praying—saying words in that form—is utterly worthless.

You seesin is slapping God in the face. It may be polished, cultured sin. Sin seems capable of taking quite a high polish. Or it may be the common gutter stuff. A man is not concerned about the grain of a club that strikes him a blow. How can He and I talk together if I have done that, and stick to it—not even apologized. And of what good is an apology if the offense is being repeated. And if we cannot talk together of course working together is out of the question. And prayer is working together with God. Prayer ispulling with Godin His plan for a world.

Shall we not put out the thing that is wrong? or put in the thing the Master wants in? ForJesus'sake? Aye formen'ssake: poor befooled men's sake who are being kept out and away because God cannot get at them through us!

Shall we bow and ask forgiveness for our sin, and petty stubbornness that has been thwarting the Master's love-plan? And yet even while we ask forgiveness there are lives out yonder warped and dwarfed and worse because of the hindrance in us; yes, and remaining so as we slip out of this meeting. May the fact send us out to walk very softly these coming days.

There is a second thing that is plainly spoken of that hinders prayer. James speaks of it in his letter.15"Ye have not because yeasknot"—that explains many parched up lives and churches and unsolved problems: no pipe lines run up to tap the reservoir, and give God an opening into the troubled territory. Then he pushes on to say—"Ye ask,and receive not"—ah! there's just the rub; it is evidently an old story, this thing of not receiving—why? "because ye ask amiss to spend itin your pleasures." That is to say selfish praying; asking for something just because I want it; want it for myself.

Here is a mother praying for her boy. He is just growing up towards young manhood; not a Christian boy yet; but a good boy. She is thinking, "I wantmyboy to be an honour to me; he bears my name; my blood is in his veins; I don't want my boy to be a prodigal. I want him to be a fine man, an honour to the family; and if he is a true Christian, he likely will be;I wish he were a Christian." And so she prays, and prays repeatedly and fervently. God might touch her boy's heart and say, "I want you out here in India to help win my prodigal world back."Oh!she did not mean that!Herboy in far, far offIndia!Oh, no! Not that!! Yes, whatshewanted—that was the whole thought—selfishness; the stream turning in to a dead sea within her own narrow circle; no thought of sympathy with God in His eager outreach for His poor sin-befooled world. The prayer itself in its object is perfectly proper, and rightly offered and answered times without number; but themotivewholly, uglily selfish and the selfishness itself becomes a foothold for Satan and so the purpose of the prayer is thwarted.

Here is a wife praying that her husband might become a Christian. Perhaps her thought is: "I wish Johnwerea Christian: it would be so good: it really seems the proper thing: he would go to church with me, and sit in the pew Sunday morning: I'd like that." Perhaps she thinks: "He would be careful about swearing; he would quit drinking; and be nicer and gentler at home." Maybe she thinks: "He would ask a blessing at the meals; that would be so nice." Maybe she thinks: "We would have family prayers."Maybethat does not occur to her these days. This is what I say:Ifher thought does not go beyond some such range, of courseyouwould say it is selfish. She is thinking of herself; not of the loving grieved God against whom her husband is in rebellion; not of the real significance to the man. God might touch her husband's heart, and then say: "I want you to help Me win My poor world back." And the change would mean a reduced income, and a different social position.Oh!she had not meantthat!Yes—whatshewanted for herself!

Here is a minister praying for a revival in his church. Maybe he is thinking; no, not exactly thinking; it is just half thinking itself out in his sub-consciousness—"I wish we had a good revival in our church; increased membership; larger attendance; easier finances; may be an extra hundred or two in my own pocket; increased prestige in the denomination; a better call or appointment: I wish we might have a revival." Now no true minister ever talked that way even to himself or deliberately thought it. To do so would be to see the mean contemptibility of it. But you know how sly we all are in our underneath scarcely-thought-out thoughts. This is what I say:ifthat be the sort of thing underneath a man's praying of course the motive is utterly selfish; a bit of the same thing that brought Satan his change of name and character.

Please notice that the reason for the prayer not being answered here is not an arbitrary reluctance upon God's part to do a desirable thing. He never fails to work whenever He has a half chance as far as it is possible to work, even through men of faulty conceptions and mixed motives. The reason lies much deeper. It is this: selfishness gives Satan a footing. It gives a coaling station for his fleet on the shore of your life. And of course he does his best to prevent the prayer, or when he cannot wholly prevent, to spoil the results as far as he can.

Prayer may properly be offered—willbe properly offered for many wholly personal things; for physical strength, healing in sickness, about dearly loved ones, money needed; indeed regarding things that may not be necessary but only desirable and enjoyable, for ours is a loving God who would have His dear ones enjoy to the full their lives down here. But themotivedetermines the propriety of such requests. Where the whole purpose of one's life isfor Himthese things may be asked for freely as His gracious Spirit within guides. And there need be no bondage of morbid introspection, no continual internal rakings.He knows if the purpose of the heart is to please Him.

A third thing spoken of as hindering prayer is an unforgiving spirit. You have noticed that Jesus speaks much about prayer and also speaks much about forgiveness. But have you noticed how, over and over again Hecouplesthese two—prayerandforgiveness? I used to wonder why. I do not so much now. Nearly everywhere evidence keeps slipping in of the sore spots. One may try to keep his lips closed on certain subjects, but it seems about impossible to keep the ears entirely shut. And continually the evidence keeps sifting in revealing the thin skin, raw flesh, wounds never healed over, and some jaggedly open, almost everywhere one goes. Jesus' continual references reveal how strikingly alike is the oriental and the occidental; the first and the twentieth centuries.

Run through Matthew alone a moment. Here in the fifth chapter:16"If thou are coming to the altar"—that is approaching God; what we call prayer—"and rememberest that thy brother hath aughtagainst thee"—that side of it—"leave there thy gift and go thy way,firstbe reconciled," and so on. Here comes a man with a lamb to offer. He approaches solemnly, reverently, towards the altar of God. But as he is coming there flashes across his mind the face ofthat man, with whom he has had difficulty. And instantly he can feel his grip tightening on the offering, and his teeth shutting closer at the quick memory. Jesus says, "If that be so lay your lamb right down." What! go abruptly away! Why! how the folks around the temple will talk! "Lay the lamb right down, and go thy way." The shortest way to God for that man is not the way to the altar, but around by that man's house. "First, be reconciled"—keep your perspective straight—follow the right order—"firstbe reconciled"—notsecond; "thencome and offer thy gift."

In the sixth chapter17He gives the form of prayer which we commonly call the Lord's prayer. It contains seven petitions. At the close He stops to emphasize just one of the seven. You remember which one; the one about forgiveness. In the eighteenth chapter18Jesus is talking alone with the disciples about prayer. Peter seems to remember the previous remarks about forgiveness in connection with prayer; and he asks a question. It is never difficult to think of Peter asking a question or making a few remarks. He says, "Master, how many timesmustI forgive a man?Seventimes!" Apparently Peter thinks he is growing in grace. He can actuallythinknow of forgiving a man seven times in succession. But the Master in effect says, "Peter, you haven't caught the idea. Forgiveness is not a question of mathematics; not a matter ofkeeping tabon somebody: not seven times butseventy times seven." And Peter's eyes bulge open with an incredulous stare—"four hundred and ninety times!... one man—straightway!!" Apparently the Master is thinking, that he will lose count, or get tired of counting and conclude that forgiveness is preferable, or else by practicebreathe in the spirit of forgiveness—thething He meant.

Then as He was so fond of doing Jesus told a story to illustrate His meaning. A man owed his lord a great debt, twelve millions of dollars; that is to say practically anunpayableamount. By comparison with money to-day, in the western world, it would be about twelve billions. And he went to him and asked for time. He said: "I'm short just now; but I mean to pay; I don't mean to shirk: be easy with me; and I'll pay up the whole sum in time." And his lord generously forgave him the whole debt. That is Jesus' picture of God, as He knows Him who knows Him best. Then this forgiven man went out and found a fellow servant who owed him—how much do you think? Have you ever thought that Jesus had a keen sense of the ludicrous? Surely it shows here. He owed him about sixteen dollars and a-quarter or a-half! And you can almost feel the clutch of this fellow's fingers on the other's throat as he sternly demands:—"Pay me that thou owest." And his fellow earnestly replies, "Please be easy with me; I mean to pay; I'm rather short just now: but I'm not trying to shirk; be easy with me." Is it possible the words do not sound familiar! But he would not, but put him in the jail. The last place to pay a debt! That is Jesus' picture of man as He knows him who knows him best. And in effect He says what we have been forgiven by God is as an unpayable amount. And what are not willing to forgive is like sixteen dollars and a fraction by contrast. What little puny folks some of us are in our thinking and feeling!

"Oh, well," some one says, "you do not know how hard it is to forgive." You think not? I know this much:—that some persons, and some things youcannot forgive of yourself. But I am glad to say that I know this too that if one allows the Spirit of Jesus to sway the heart He will make you love persons youcannot like. No natural affinity or drawing together through disposition, but a real yearning love in the heart. Jesus' love, when allowed to come in as freely as He means, fills your heart with pity for the man who has wounded you. An infinite, tender pity that he has sunk so low as to be capable of such actions.

But the fact to put down in the sharpest contrast of white and black is that we must forgive freely, frankly, generously, "even as God," if we are to be in prayer touch with God.

And the reason is not far to find; a double reason, Godward and Satanward. If prayer be partnership in the highest sense then the same spirit must animate both partners, the human and the divine, if the largest results are to come. And since unforgiveness roots itself down in hate Satan has room for both feet in such a heart with all the leeway in action of such purchase. That wordunforgiving! What a group of relatives it has, near and far! Jealousy, envy, bitterness, the cutting word, the polished shaft of sarcasm with the poisoned tip, the green eye, the acid saliva—what kinsfolk these!

Sin, selfishness, an unforgiving spirit—what searchlights these words are! Many a splendid life to-day is an utter cipher in the spirit atmosphere because of some such hindrance. And God's great love-plan for His prodigal world is being held back; and lives being lost even where ultimately souls shall be saved because of the lack of human prayer partners.

May we not well pray:—Search me, oh God, and know my heart and help me know it; try me and know my innermost, undermost thoughts and purposes and ambitions, and help me know them; and see what way there be in me that is a grief to Thee; and then lead me—and here the prayer may be a purpose as well as a prayer—lead me out of that way untoThyway,theway everlasting. For Jesus' sake; aye for men's sake, too.

Why the Results are DelayedGod's Pathway to Human Hearts.God touches men through men. The Spirit's path to a human heart is through another human heart. With reverence be it said, yet with blunt plainness that in His plan for winning men to their true allegiance God is limited by the human limitations. That may seem to mean more than it really does. For our thought of the human is of the scarred, warped, shrivelled humanity that we know, and great changes come when God's Spirit controls. But the fact is there, however limited our understanding of it.God needs man for His plan. That is the fact that stands out strong in thinking about prayer. God's greatest agency; man's greatest agency, for defeating the enemy and winning men back is intercession. God is counting mightily upon that. And He can count most mightily upon the man that faithfully practices that.The results He longs for are being held back, and made smaller because so many of us have not learned how to pray simply and skilfully. We need training. And God understands that. He Himself will train. But we must be willing; actively willing. And just there the great bother comes in. A strong will perfectly yielded to God's will, or perfectly willing to be yielded, is His mightiest ally in redeeming the world.Answers to prayer are delayed, or denied, out of kindness,or, that more may be given,or, that a far larger purpose may be served. But deeper down by far than that is this:God's purposes are being delayed; delayed because of our unwillingness to learn how to pray,or, our slowness—I almost said—our stupidity in learning. It is a small matter that my prayer be answered, or unanswered; not small to me; everything perhaps to me; but small in proportion. It is a tremendous thing thatGod's purposefor a world is being held back through my lack. The thought that prayer isgetting thingsfrom God; chiefly that, is so small, pitiably small, and yet so common. The true conception understands that prayer is partnership with God in His planet-sized purposes, and includes the "all things" beside, as an important detail of the whole.The real reason for the delay or failure lies simply in the difference between God's view-point and ours. In our asking either we have not reached thewisdomthat asks best,or, we have not reached theunselfishnessthat is willing to sacrifice a good thing, for a better, or the best; the unselfishness that is willing to sacrifice the smaller personal desire for the larger thing that affects the lives of many.We learn best by pictures, and by stories which are pen or word pictures. This was Jesus' favourite method of teaching. There are in the Bible four great, striking instances of delayed, or qualified answers to prayer. There are some others; but these stand out sharply, and perhaps include the main teachings of all. Probably all the instances of hindered prayer with which we are familiar will come under one of these. That is to say, where there are good connections upward as suggested in our last talk,and, excepting those that come under the talk succeeding this, namely, the great outside hindrance. These four are Moses' request to enter Canaan; Hannah's prayer for a son; Paul's thorn; and Jesus' prayer in Gethsemane.Let us look a bit at these in turn.For the Sake of a Nation.First is the incident of Moses' ungranted petition. Moses was the leader of his people. He is one of the giants of the human race from whatever standpoint considered. His codes are the basis of all English and American jurisprudence. From his own account of his career, the secret of all his power as a maker of laws, the organizer of a strangely marvellous nation, a military general and strategist—the secret of all was in his direct communication with God. He was peculiarly a man of prayer. Everything was referred to God, and he declared that everything—laws, organization, worship, plans—came to him from God. In national emergencies where moral catastrophe was threatened he petitioned God and the plans were changed in accordance with his request. He makes personal requests and they are granted. He was peculiarly a man who dealt directly with God about every sort of thing, national and personal, simple and complex. The record commonly credited to him puts prayer as the simple profound explanation of his stupendous career and achievements. He prayed. God worked along the line of his prayer. The great things recorded are the result. That is the simple inferential summary.Now there is one exception to all this in Moses' life. It stands out the more strikingly that it is an exception; the one exception of a very long line. Moses asked repeatedly for one thing. It was not given him. God is not capricious nor arbitrary. There must be a reason.There is.And it is fairly luminous with light.Here are the facts. These freed men of Egypt are a hard lot to lead and to live with. Slow, sensuous, petty, ignorant, narrow, impulsive, strangers to self-control, critical, exasperating—what an undertaking God had to make a nation,thenation of history, about which centred His deep reaching, far-seeing love ambition for redeeming a world out of such stuff! Only paralleled by the church being built upon such men as these Galilean peasants! What victories these! What a God to do such things! Only a God could do either and both! What immense patience it required to shape this people. What patience God has. Moses had learned much of patience in the desert sands with his sheep; for he had learned much of God. But the finishing touches were supplied by the grindstone of friction with the fickle temper of this mob of ex-slaves.Here are the immediate circumstances. They lacked water. They grew very thirsty. It was a serious matter in those desert sands with human lives, and young children, and the stock. No, it was not serious: really a very small matter, forGod was along, and the enterprise was of His starting. It was His affair, all this strange journey. And they knew Him quite well enough in their brief experience to be expecting something fully equal to all needs with a margin thrown in. There was that series of stupendous things before leaving Egypt. There was the Red Sea, and fresh food daily delivered at every man's tent door, and game, juicy birds, brought down within arms' reach, yes, and—surely this alone were enough—there was living, cool water gushing abundantly, gladly out of the very heart of a flinty rock—if such a thing can be said to have a heart! Oh, yes it was a very small matter to be lacking anything with such a lavish God along.But they forgot.Their noses were keener than their memories. They had better stomachs than hearts. The odorous onions of Egypt made more lasting impressions than this tender, patient, planning God. Yet here even their stomachs forgot those rock-freed waters. These people must be kinsfolk of ours. They seem to have some of the same family traits.Listen: they begin to complain, to criticise. God patiently says nothing but provides for their needs. But Moses has not yet reached the high level that later experiences brought him. He is standing to them for God. Yet he is very un-Godlike. Angrily, with hot word, hesmitesthe rock. Once smiting was God's plan; then the quiet word ever after. How many a time has the once smitten Rock been smitten again in our impatience!The waters came! Just like God! They were cared for, though He had been disobeyed and dishonoured. And there are the crowds eagerly drinking with faces down; and up yonder in the shadow standeth Godgrieved, deeply grieved at the false picture this immature people had gotten of Him that day through Moses. Moses' hot tongue and flashing eye made a deep moral scar upon their minds, that it would take years to remove. Something must be done for the people's sake. Moses disobeyed God. He dishonoured God. Yet the waters came, forthey needed water. And God is ever tender-hearted. But they must be taught the need of obedience, the evil of disobedience. Taught it so they never could forget.Moses was a leader. Leaders may not do as common men. And leaders may not be dealt with as followers. They stand too high in the air. They affect too many lives. So God said to Moses:—"You will not go into Canaan. You may lead them clear up to the line; you may even see over, but you may not go in." That hurt Moses deep down. It hurt God deeper down, in a heart more sensitive to hurt than was Moses'. Without doubt it was said withreluctance, forMoses'sake. Butit was said, plainly, irrevocably, fortheirsakes. Moses' petition was for a reversal of this decision. Once and again he asked. He wanted to see that wondrous land of God's choosing. He felt the sting too. The edge of the knife of discipline cut keenly, and the blood spurted. But God said:—"Do not speak to Me again of this." The decision was not to be changed. For Moses' sake only He would gladly have changed, judging by His previous conduct. For the sake of the nation—aye, for the sake of the prodigal world to be won back through this nation, the petition might not be granted. That ungranted petition taught those millions the lesson of obedience, of reverence, as no command, or smoking mount, or drowning Egyptians had done. It became common talk in every tent, by every camp-fire of the tented nation. "Moses disobeyed,—he failed to reverence God;—he cannot enter Canaan."—With hushed tones, and awed hearts and moved, strangely moved faces it passed from lip to lip. Some of the women and children wept. They all loved Moses. They revered him. How gladly they would have had him go over. The double-sided truth—obedience—disobedience—kept burning in through the years.In after years many a Hebrew mother told her baby, eager for a story, of Moses their great leader; his appearance, deep-set eyes, long beard, majestic mien, yet infinite tenderness and gentleness, the softness of strength; his presence with God in the mount, the shining face. And the baby would listen so quietly, and then the eyes would grow so big and the hush of spirit come as the mother would repeat softly, "but he could not come over into the land of promise becausehe did not obey God." And strong fathers reminded their growing sons. And so it was woven into the warp and woof of the nation—obedience, reverent obedience to God. And one can well understand Moses looking down from above with grateful heart that he had been denied fortheirsakes. The unselfishness and wisdom of later years would not have made the prayer.The prayer of a man was denied that a nation might be taught obedience.That More Might be Given and Gotten.Now let us look a bit at the second of these, the portrait of Hannah the Hebrew woman. First the broader lines for perspective. This peculiar Hebrew nation had two deep dips down morally between Egypt and Babylon; between the first making, and the final breaking. The national tide ebbed very low twice, before it finally ran out in the Euphrates Valley. Elijah stemmed the tide the second time, and saved the day for a later night. The Hannah story belongs in the first of these ebb-tides; the first bad sag; the first deep gap.The giant lawgiver is long gone. His successor, only a less giant than himself is gone too, and all that generation, and more. The giants gave way to smaller-sized leaders. Now they are gone also. The mountain peaks have been lost in the foothills, and these have yielded to dunes, and levels; mostly levels; dead levels. These mountains must have had long legs. The foothills are so far away, and are running all to toes. Now the toes have disappeared.It is a leaderless people, for the true Leader as originally planned has been, first ignored, then forgot. The people have no ideals. They grub in the earth content. There is a deep, hidden-away current of good. But it needs leadership to bring it to the surface. A leaderless people! This is the niche of the Hannah story.The nation was rapidly drifting down to the moral level of the lowest. At Shiloh the formal worship was kept up, but the very priests were tainted with the worst impurity. A sort of sleepy, slovenly anarchy prevailed. Every man did that which was right in his own eyes, with every indication of a gutter standard. "There was none in the land possessing power of restraint that might put them to shame in anything." No government; no dominant spirit. Indeed the actual conditions of Sodom and her sister cities of the plain existed among the people. This is the setting of the simple graphic incident of Hannah. One must get the picture clearly in mind to understand the story.Up in the hill country of Ephraim there lived a wise-hearted religious man, a farmer, raising stock, and grain; and fruit, too, likely. He was earnest but not of the sort to rise above the habit of his time. His farm was not far from Shiloh, the national place of worship, and he made yearly trips there with the family. But the woman-degrading curse of Lamech was over his home. He had two wives. Hannah was the loved one. (No man ever yet gave his heart to two women.) She was a gentle-spoken, thoughtful woman, with a deep, earnest spirit. But she had a disappointment which grew in intensity as it continued. The desire of her heart had been withheld. She was childless.Though the thing is not mentioned the whole inference is that she prayed earnestly and persistently but to her surprise and deep disappointment the desired answer came not. To make it worse her rival—what a word, for the other one in the home with her—her rival provoked her sore to make her fret. And that thingwent onyear after year. That teasing, nagging, picking of a small nature was her constant prod. What an atmosphere for a home! Is it any wonder that "she was in bitterness of soul" and "wept sore"? Her husband tenderly tries to comfort her. But her inner spirit remains chafed to the quick. And all this goes on for years; the yearning, the praying, the failure of answer, the biting, bitter atmosphere,—foryears. And she wonders why.Why was it? Step back and up a bit and get the broader view which the narrow limits of her surroundings, and shall I say, too, though not critically, of her spirit, shut out from her eyes. Here is what she saw: her fondest hope unrealized, long praying unanswered, a constant ferment at home. Here is what she wanted:—a son. That is her horizon. Beyond that her thought does not rise.Here is what God saw:—a nation—no, much worse—thenation, in which centred His great love-plan for winning His prodigal world, going to pieces. The messenger to the prodigal was being slyly, subtly seduced by the prodigal. The saviour-nation was being itself lost. The plan so long and patiently fostered for saving a world was threatened with utter disaster.Here is what He wanted—a leader! But there were no leaders. And, worse yet, there were no men out of whom leaders might be made, no men of leader-size. And worse yetthere were no womenof the sort to train and shape a man for leadership. That is the lowest level to which a people ever gets, aye, evercanget. God had to get a woman before He could get a man. Hannah had in her the making of the woman He needed. God honoured her by choosing her. But she must be changed before she could be used. And so there came those years of pruning, and sifting, and discipline. Shall we spell that word discipline with a final g instead of e—discipling, so the love of it may be plainer to our near-sightedness? And out of those years and experiences there came a new woman. A woman with vision broadened, with spirit mellowed, with strength seasoned, with will so sinewy supple as to yield to a higher will, to sacrifice the dearestpersonal pleasurefor the world-wide purpose; willing that he who was her dearest treasure should be the nation'sfirst.Then followed months of prayer while the man was coming. Samuel was born, no, farther back yet, was conceived in the atmosphere of prayer and devotion to God. The prenatal influences for those months gave the sort of man God wanted. And a nation,thenation, theworld-plan,was saved! This man became a living answer to prayer. The romantic story of the little boy up in the Shiloh tabernacle quickly spread over the nation. His very name—Samuel, God hears—sifted into people's ears the facts of a God, and of the power of prayer. The very sight of the boy and of the man clear to the end kept deepening the brain impression through eyeballs that God answers prayer. And the seeds of that re-belief in God that Samuel's leadership brought about were sown by the unusual story of his birth.The answer was delayed that more might be given and gotten. And Hannah's exultant song of praise reveals the fineness to which the texture of her nature had been spun. And it tells too how grateful she was for a God who in great patience and of strong deliberate purpose delayed the answer to her prayer.The Best Light for Studying a Thorn.The third great picture in this group is that of Paul and his needle-pointed thorn. Talks about the certainty of prayer being answered are very apt to bring this question: "What about Paul's thorn?" Sometimes asked by earnest hearts puzzled;sometimes with a look in the eye almost exultant as though of gladness for that thorn because it seems to help out a theory. These pictures are put into the gallery for our help. Let us pull up our chairs in front of this one and see what points we may get to help our hearts.First a look at Paul himself. The best light on this thorn is through the man. The man explains the thorn. We have a halo about Paul's head; and rightly, too. What a splendid man of God he was! God's chosen one for a peculiar ministry. One of the twelve could be used to open the door to the great outside world, but God had to go aside from this circle and get a man of different training for this wider sphere. Cradled and schooled in a Jewish atmosphere, he never lost the Jew standpoint, yet the training of his home surroundings in that outside world, the contact with Greek culture, his natural mental cast fitted him peculiarly for his appointed task to the great outside majority. His keen reasoning powers, his vivid imagination, his steel-like will, his burning devotion, his unmovable purpose, his tender attachment to his Lord,—what a man! Well might the Master want to win such a man for service' sake. But Paul had some weak traits. Let us say it very softly, remembering as we instinctively will, that where we think of one in him there come crowding to memory's door many more in one's self. A man's weak point is usually the extreme opposite swing of the pendulum on his strong point. Paul had a tremendous will. He was a giant, a Hercules in his will. Those tireless journeys with their terrific experiences, all spell outwilllarge and black. But, gently now, he went to extremes here. Was it due to his overtired nerves? Likely enough. He was obstinate,sometimes;stubborn; set in his way:sometimeshead down, jaw locked, driving hard. Say it allsoftly, for we are speaking of dear old saintly Paul; but, to help,sayit, for it is true.God had a hard time holding Paul toHisplans. Paul had some of his own. We can all easily understand that. Take a side glance or two as he is pushing eagerly, splendidly on. Turn to that sixteenth chapter of Acts,19and listen: "Having been forbidden of the Holy Spirit to speak the word in (the province of) Asia," coupled with the fact of sickness being allowed to overtake him in Galatia where the "forbidding" message came. And again this, "they assayed to go into Bithynia; and the Spirit of Jesus suffered them not."20Tell me, is this the way the Spirit of God leads? That I should go driving ahead until He must pull me up with a sharp turn, and twist me around! It is the way He is obliged to do many times, no doubt, with most of us. But His chosen way? His own way? Surely not. Rather this, the keeping close, and quiet and listening for the next step. Rather the "I go not up yet unto this feast" of Jesus.21And then in a few days going up, evidently when the clear intimation came. These words, "assayed to go," "forbidden," "suffered not"—what flashlights they let into this strong man's character.But there is much stronger evidence yet. Paul had an ambition to preach to theJerusalem Jews. It burned in his bones from the early hours of his new life. The substratum of "Jerusalem" seemed ever in his thoughts and dreams. Ifhecould just get to those Jerusalem Jews! He knew them. He had trained with them. He was a leader among the younger set. When they burned against these Christians he burned just a bit hotter. They knew him. They trusted him to drive the opposite wedge. If onlyhecould have a chance down there he felt that the tide might be turned. But from that critical hour on the Damascene road "Gentiles—Gentiles" had been sounded in his ears. And he obeyed, of course he obeyed, with all his ardent heart.But, but—thoseJerusalem Jews! If he might go to Jerusalem! Yet very early the Master had proscribed the Jerusalem service for Paul. He made it a matter of a special vision,22in the holy temple, kindly explaining why. "They will not receive oftheetestimony concerning Me." Would that not seem quite sufficient? Surely. Yet this astonishing thing occurs:—Paul attempts to argue with the Masterwhyhe should be allowed to go. This is going to great lengths; a subordinate arguing with his commanding general after the orders have been issued! The Master closes the vision with a peremptory word of command, "depart. I will send theefar hence(from Jerusalem, where you long to be), to the Gentiles." That is a picture of this man. It reveals the weak side in this giant of strength and of love. Andthisis the man God has to use in His plan. He is without doubt the best man available. And in his splendour he stands head and shoulders above his generation and many generations. Yet (with much reverence) God has a hard time getting Paul to work always along the line ofHisplans.That is the man. Now for the thorn. Something came into Paul's life that was a constant irritation. He calls it a thorn. What a graphic word! A sharp point prodding into his flesh, ever prodding, sticking, sticking in; asleep, awake, stitching tent canvas, preaching, writing, that thing ever cutting its point into his sensitive flesh. Ugh! It did not disturb him so much at first, becausethere was Godto go to. He went to God and said, "Pleasetake this away." But it stayed and stuck. A second time the prayer; a bit more urgent; the thing sticks so. The time test is the hardest test of all. Still no change. Then praying the third time with what earnestness one can well imagine.Now note three things: First,There was an answer. God answeredthe man. Though He did not grant the petition, He answered the man. He did not ignore him nor his request. Then God told Paul frankly that it was not best to take the thorn away. It was in the lonely vigil of a sleepless night, likely as not, that the wondrous Jesus-Spirit drew near to Paul. Inaudibly to outer ear but very plainly to his inner ear, He spoke in tones modulated into tender softness as of dearest friend talking with dear friend. "Paul," the voice said, "I know about that thorn—and how it hurts—it hurts Me, too. Foryoursake, I would quickly, so quickly remove it. But—Paul"—and the voice becomes still softer—"it is a bit better forothers' sake that it remain: the plan in My heartthrough youfor thousands, yes, unnumbered thousands, Paul, can so best be worked out." That was the first part of what He said. And Paul lies thinking with a deep tinge of awe over his spirit. Then after a bit in yet quieter voice He went on to say, "I will be so close to your side; you shall have such revelations of My glory that the pain will be clear overlapped, Paul; the glory shall outstrip the eating thorn point."I can see old Paul one night in his own hired house in Rome. It is late, after a busy day; the auditors have all gone. He is sitting on an old bench, slowing down before seeking sleep. One arm is around Luke, dear faithful Doctor Luke, and the other around young Timothy, not quite so young now. And with eyes that glisten, and utterance tremulous with emotion he is just saying:—"And dear old friends, do you know, I would not have missed this thorn, for the wondrous glory"—and his heart gets into his voice, there is a touch of the hoarseness of deep emotion, and a quavering of tone, so he waits a moment—"the wondrousglory-presence of Jesusthat came with it."And so out of the experience came a double blessing. There was a much fuller working of God's plan for His poor befooled world. And there was an unspeakable nearness of intimacy with his Lord for Paul.The man was answered and the petition denied that the larger plan of service might be carried out.Shaping a Prayer on the Anvil of the Knees.The last of these pictures is like Raphael's Sistine Madonna in the Dresden gallery; it is in a room by itself. One enters with a holy hush over his spirit, and, with awe in his eyes, looks atJesus in Gethsemane. There is the Kidron brook, the gentle rise of ground, the grove of gnarled knotty old olive trees. The moon above is at the full. Its brightness makes these shadowed recesses the darker; blackly dark. Here is a group of men lying on the ground apparently asleep. Over yonder deeper in among the trees a smaller group reclines motionless. They, too, sleep. And, look, farther in yet is that lone figure; all alone; nevermore alone; save once—on the morrow.There is a foreshadowing of this Gethsemane experience in the requested interview of the Greeks just a few intense days before. In the vision which the Greeks unconsciously brought the agony of the olive grove began. The climax is among these moon-shadowed trees. How sympathetic those inky black shadows! It takes bright light to make black shadows. Yet they were not black enough. Intense men can get so absorbed in the shadows as to forget the light.This great Jesus! Son of God: God the Son. The Son of Man: God—a man! No draughtsman's pencil ever drew the line between His divinity and humanity; nor ever shall. For the union of divine and human is itself divine, and therefore clear beyond human ken. Here His humanity stands out, pathetically, luminously stands out. Let us speak of it very softly and think with the touch of awe deepening for this is holiest ground. The battle of the morrow is being fought out here. Calvary is in Gethsemane. The victory of the hill is won in the grove.It is sheer impossible for man with sin grained into his fibre through centuries to understand the horror with which a sinless one thinks of actual contact with sin. As Jesus enters the grove that night it comes in upon His spirit with terrific intensity that He is actually coming into contact—with a meaning quite beyond us—coming into contact with sin. In some way all too deep for definition He is to be "made sin."23The language used to describe His emotions is so strong that no adequate English words seem available for its full expression. An indescribable horror, a chill of terror, a frenzy of fright seizes Him. The poisonous miasma of sin seems to be filling His nostrils and to be stifling Him. And yonder alone among the trees the agony is upon Him. The extreme grips Him. May there not yet possibly be some other way rather thanthis—this!A bit of that prayer comes to us in tones strangely altered by deepest emotion. "If it be possible—let this cup pass." There is still a clinging to a possibility, some possibility other than that of this nightmare vision. The writer of the Hebrews lets in light here. The strain of spirit almost snaps the life-thread. And a parenthetical prayer for strength goes up. And the angels come with sympathetic strengthening. With what awe must they have ministered! Even after that some of the red life slips out there under the trees. By and by a calmer mood asserts itself, and out of the darkness a second petition comes. It tells of the tide's turning, and the victory full and complete.A changed, petitionthis! "Since this cup may not pass—since only thuscanThy great plan for a world be wrought out—Thy—will"—slowly but very distinctly the words come—"Thy—will—be—done."The changed prayer was wrought out upon His knees!With greatest reverence, and a hush in our voices, let us say that there alone with the Father came the clearer understanding of the Father's actual will under these circumstances."Into the woods my Master wentClean forspent, forspent;Into the woods my Master cameForspent with love and shame.But the olives they were not blind to Him,The little gray leaves were kind to Him;The thorn-tree had a mind to HimWhen into the woods He came."Out of the woods my Master wentAnd He was well content;Out of the woods my Master cameContent with death and shame.When death and shame would woo Him lastFrom under the trees they drew Him last'Twas on a tree they slew Him—lastWhen out of the woods He came."24True prayer is wrought out upon the knees alone with God. With deepest reverence, and in awed tones, let it be said, thatthat was true of Jesusin the days of His humanity. How infinitely more of us!Shall we not plan to meet God alone, habitually, with the door shut, and the Book open, and the will pliant so we may be trained for this holy partnership of prayer. Then will come the clearer vision, the broader purpose, the truer wisdom, the real unselfishness, the simplicity of claiming and expecting, the delights of fellowship in service with Him; then too will come great victories for God in His world. Although we shall not begin to know by direct knowledge a tithe of the story until the night be gone and the dawning break and the ink-black shadows that now stain the earth shall be chased away by the brightness of His presence.

God touches men through men. The Spirit's path to a human heart is through another human heart. With reverence be it said, yet with blunt plainness that in His plan for winning men to their true allegiance God is limited by the human limitations. That may seem to mean more than it really does. For our thought of the human is of the scarred, warped, shrivelled humanity that we know, and great changes come when God's Spirit controls. But the fact is there, however limited our understanding of it.

God needs man for His plan. That is the fact that stands out strong in thinking about prayer. God's greatest agency; man's greatest agency, for defeating the enemy and winning men back is intercession. God is counting mightily upon that. And He can count most mightily upon the man that faithfully practices that.

The results He longs for are being held back, and made smaller because so many of us have not learned how to pray simply and skilfully. We need training. And God understands that. He Himself will train. But we must be willing; actively willing. And just there the great bother comes in. A strong will perfectly yielded to God's will, or perfectly willing to be yielded, is His mightiest ally in redeeming the world.

Answers to prayer are delayed, or denied, out of kindness,or, that more may be given,or, that a far larger purpose may be served. But deeper down by far than that is this:God's purposes are being delayed; delayed because of our unwillingness to learn how to pray,or, our slowness—I almost said—our stupidity in learning. It is a small matter that my prayer be answered, or unanswered; not small to me; everything perhaps to me; but small in proportion. It is a tremendous thing thatGod's purposefor a world is being held back through my lack. The thought that prayer isgetting thingsfrom God; chiefly that, is so small, pitiably small, and yet so common. The true conception understands that prayer is partnership with God in His planet-sized purposes, and includes the "all things" beside, as an important detail of the whole.

The real reason for the delay or failure lies simply in the difference between God's view-point and ours. In our asking either we have not reached thewisdomthat asks best,or, we have not reached theunselfishnessthat is willing to sacrifice a good thing, for a better, or the best; the unselfishness that is willing to sacrifice the smaller personal desire for the larger thing that affects the lives of many.

We learn best by pictures, and by stories which are pen or word pictures. This was Jesus' favourite method of teaching. There are in the Bible four great, striking instances of delayed, or qualified answers to prayer. There are some others; but these stand out sharply, and perhaps include the main teachings of all. Probably all the instances of hindered prayer with which we are familiar will come under one of these. That is to say, where there are good connections upward as suggested in our last talk,and, excepting those that come under the talk succeeding this, namely, the great outside hindrance. These four are Moses' request to enter Canaan; Hannah's prayer for a son; Paul's thorn; and Jesus' prayer in Gethsemane.

Let us look a bit at these in turn.

First is the incident of Moses' ungranted petition. Moses was the leader of his people. He is one of the giants of the human race from whatever standpoint considered. His codes are the basis of all English and American jurisprudence. From his own account of his career, the secret of all his power as a maker of laws, the organizer of a strangely marvellous nation, a military general and strategist—the secret of all was in his direct communication with God. He was peculiarly a man of prayer. Everything was referred to God, and he declared that everything—laws, organization, worship, plans—came to him from God. In national emergencies where moral catastrophe was threatened he petitioned God and the plans were changed in accordance with his request. He makes personal requests and they are granted. He was peculiarly a man who dealt directly with God about every sort of thing, national and personal, simple and complex. The record commonly credited to him puts prayer as the simple profound explanation of his stupendous career and achievements. He prayed. God worked along the line of his prayer. The great things recorded are the result. That is the simple inferential summary.

Now there is one exception to all this in Moses' life. It stands out the more strikingly that it is an exception; the one exception of a very long line. Moses asked repeatedly for one thing. It was not given him. God is not capricious nor arbitrary. There must be a reason.There is.And it is fairly luminous with light.

Here are the facts. These freed men of Egypt are a hard lot to lead and to live with. Slow, sensuous, petty, ignorant, narrow, impulsive, strangers to self-control, critical, exasperating—what an undertaking God had to make a nation,thenation of history, about which centred His deep reaching, far-seeing love ambition for redeeming a world out of such stuff! Only paralleled by the church being built upon such men as these Galilean peasants! What victories these! What a God to do such things! Only a God could do either and both! What immense patience it required to shape this people. What patience God has. Moses had learned much of patience in the desert sands with his sheep; for he had learned much of God. But the finishing touches were supplied by the grindstone of friction with the fickle temper of this mob of ex-slaves.

Here are the immediate circumstances. They lacked water. They grew very thirsty. It was a serious matter in those desert sands with human lives, and young children, and the stock. No, it was not serious: really a very small matter, forGod was along, and the enterprise was of His starting. It was His affair, all this strange journey. And they knew Him quite well enough in their brief experience to be expecting something fully equal to all needs with a margin thrown in. There was that series of stupendous things before leaving Egypt. There was the Red Sea, and fresh food daily delivered at every man's tent door, and game, juicy birds, brought down within arms' reach, yes, and—surely this alone were enough—there was living, cool water gushing abundantly, gladly out of the very heart of a flinty rock—if such a thing can be said to have a heart! Oh, yes it was a very small matter to be lacking anything with such a lavish God along.

But they forgot.Their noses were keener than their memories. They had better stomachs than hearts. The odorous onions of Egypt made more lasting impressions than this tender, patient, planning God. Yet here even their stomachs forgot those rock-freed waters. These people must be kinsfolk of ours. They seem to have some of the same family traits.

Listen: they begin to complain, to criticise. God patiently says nothing but provides for their needs. But Moses has not yet reached the high level that later experiences brought him. He is standing to them for God. Yet he is very un-Godlike. Angrily, with hot word, hesmitesthe rock. Once smiting was God's plan; then the quiet word ever after. How many a time has the once smitten Rock been smitten again in our impatience!The waters came! Just like God! They were cared for, though He had been disobeyed and dishonoured. And there are the crowds eagerly drinking with faces down; and up yonder in the shadow standeth Godgrieved, deeply grieved at the false picture this immature people had gotten of Him that day through Moses. Moses' hot tongue and flashing eye made a deep moral scar upon their minds, that it would take years to remove. Something must be done for the people's sake. Moses disobeyed God. He dishonoured God. Yet the waters came, forthey needed water. And God is ever tender-hearted. But they must be taught the need of obedience, the evil of disobedience. Taught it so they never could forget.

Moses was a leader. Leaders may not do as common men. And leaders may not be dealt with as followers. They stand too high in the air. They affect too many lives. So God said to Moses:—"You will not go into Canaan. You may lead them clear up to the line; you may even see over, but you may not go in." That hurt Moses deep down. It hurt God deeper down, in a heart more sensitive to hurt than was Moses'. Without doubt it was said withreluctance, forMoses'sake. Butit was said, plainly, irrevocably, fortheirsakes. Moses' petition was for a reversal of this decision. Once and again he asked. He wanted to see that wondrous land of God's choosing. He felt the sting too. The edge of the knife of discipline cut keenly, and the blood spurted. But God said:—"Do not speak to Me again of this." The decision was not to be changed. For Moses' sake only He would gladly have changed, judging by His previous conduct. For the sake of the nation—aye, for the sake of the prodigal world to be won back through this nation, the petition might not be granted. That ungranted petition taught those millions the lesson of obedience, of reverence, as no command, or smoking mount, or drowning Egyptians had done. It became common talk in every tent, by every camp-fire of the tented nation. "Moses disobeyed,—he failed to reverence God;—he cannot enter Canaan."—With hushed tones, and awed hearts and moved, strangely moved faces it passed from lip to lip. Some of the women and children wept. They all loved Moses. They revered him. How gladly they would have had him go over. The double-sided truth—obedience—disobedience—kept burning in through the years.

In after years many a Hebrew mother told her baby, eager for a story, of Moses their great leader; his appearance, deep-set eyes, long beard, majestic mien, yet infinite tenderness and gentleness, the softness of strength; his presence with God in the mount, the shining face. And the baby would listen so quietly, and then the eyes would grow so big and the hush of spirit come as the mother would repeat softly, "but he could not come over into the land of promise becausehe did not obey God." And strong fathers reminded their growing sons. And so it was woven into the warp and woof of the nation—obedience, reverent obedience to God. And one can well understand Moses looking down from above with grateful heart that he had been denied fortheirsakes. The unselfishness and wisdom of later years would not have made the prayer.The prayer of a man was denied that a nation might be taught obedience.

Now let us look a bit at the second of these, the portrait of Hannah the Hebrew woman. First the broader lines for perspective. This peculiar Hebrew nation had two deep dips down morally between Egypt and Babylon; between the first making, and the final breaking. The national tide ebbed very low twice, before it finally ran out in the Euphrates Valley. Elijah stemmed the tide the second time, and saved the day for a later night. The Hannah story belongs in the first of these ebb-tides; the first bad sag; the first deep gap.

The giant lawgiver is long gone. His successor, only a less giant than himself is gone too, and all that generation, and more. The giants gave way to smaller-sized leaders. Now they are gone also. The mountain peaks have been lost in the foothills, and these have yielded to dunes, and levels; mostly levels; dead levels. These mountains must have had long legs. The foothills are so far away, and are running all to toes. Now the toes have disappeared.

It is a leaderless people, for the true Leader as originally planned has been, first ignored, then forgot. The people have no ideals. They grub in the earth content. There is a deep, hidden-away current of good. But it needs leadership to bring it to the surface. A leaderless people! This is the niche of the Hannah story.

The nation was rapidly drifting down to the moral level of the lowest. At Shiloh the formal worship was kept up, but the very priests were tainted with the worst impurity. A sort of sleepy, slovenly anarchy prevailed. Every man did that which was right in his own eyes, with every indication of a gutter standard. "There was none in the land possessing power of restraint that might put them to shame in anything." No government; no dominant spirit. Indeed the actual conditions of Sodom and her sister cities of the plain existed among the people. This is the setting of the simple graphic incident of Hannah. One must get the picture clearly in mind to understand the story.

Up in the hill country of Ephraim there lived a wise-hearted religious man, a farmer, raising stock, and grain; and fruit, too, likely. He was earnest but not of the sort to rise above the habit of his time. His farm was not far from Shiloh, the national place of worship, and he made yearly trips there with the family. But the woman-degrading curse of Lamech was over his home. He had two wives. Hannah was the loved one. (No man ever yet gave his heart to two women.) She was a gentle-spoken, thoughtful woman, with a deep, earnest spirit. But she had a disappointment which grew in intensity as it continued. The desire of her heart had been withheld. She was childless.

Though the thing is not mentioned the whole inference is that she prayed earnestly and persistently but to her surprise and deep disappointment the desired answer came not. To make it worse her rival—what a word, for the other one in the home with her—her rival provoked her sore to make her fret. And that thingwent onyear after year. That teasing, nagging, picking of a small nature was her constant prod. What an atmosphere for a home! Is it any wonder that "she was in bitterness of soul" and "wept sore"? Her husband tenderly tries to comfort her. But her inner spirit remains chafed to the quick. And all this goes on for years; the yearning, the praying, the failure of answer, the biting, bitter atmosphere,—foryears. And she wonders why.

Why was it? Step back and up a bit and get the broader view which the narrow limits of her surroundings, and shall I say, too, though not critically, of her spirit, shut out from her eyes. Here is what she saw: her fondest hope unrealized, long praying unanswered, a constant ferment at home. Here is what she wanted:—a son. That is her horizon. Beyond that her thought does not rise.

Here is what God saw:—a nation—no, much worse—thenation, in which centred His great love-plan for winning His prodigal world, going to pieces. The messenger to the prodigal was being slyly, subtly seduced by the prodigal. The saviour-nation was being itself lost. The plan so long and patiently fostered for saving a world was threatened with utter disaster.

Here is what He wanted—a leader! But there were no leaders. And, worse yet, there were no men out of whom leaders might be made, no men of leader-size. And worse yetthere were no womenof the sort to train and shape a man for leadership. That is the lowest level to which a people ever gets, aye, evercanget. God had to get a woman before He could get a man. Hannah had in her the making of the woman He needed. God honoured her by choosing her. But she must be changed before she could be used. And so there came those years of pruning, and sifting, and discipline. Shall we spell that word discipline with a final g instead of e—discipling, so the love of it may be plainer to our near-sightedness? And out of those years and experiences there came a new woman. A woman with vision broadened, with spirit mellowed, with strength seasoned, with will so sinewy supple as to yield to a higher will, to sacrifice the dearestpersonal pleasurefor the world-wide purpose; willing that he who was her dearest treasure should be the nation'sfirst.

Then followed months of prayer while the man was coming. Samuel was born, no, farther back yet, was conceived in the atmosphere of prayer and devotion to God. The prenatal influences for those months gave the sort of man God wanted. And a nation,thenation, theworld-plan,was saved! This man became a living answer to prayer. The romantic story of the little boy up in the Shiloh tabernacle quickly spread over the nation. His very name—Samuel, God hears—sifted into people's ears the facts of a God, and of the power of prayer. The very sight of the boy and of the man clear to the end kept deepening the brain impression through eyeballs that God answers prayer. And the seeds of that re-belief in God that Samuel's leadership brought about were sown by the unusual story of his birth.

The answer was delayed that more might be given and gotten. And Hannah's exultant song of praise reveals the fineness to which the texture of her nature had been spun. And it tells too how grateful she was for a God who in great patience and of strong deliberate purpose delayed the answer to her prayer.

The third great picture in this group is that of Paul and his needle-pointed thorn. Talks about the certainty of prayer being answered are very apt to bring this question: "What about Paul's thorn?" Sometimes asked by earnest hearts puzzled;sometimes with a look in the eye almost exultant as though of gladness for that thorn because it seems to help out a theory. These pictures are put into the gallery for our help. Let us pull up our chairs in front of this one and see what points we may get to help our hearts.

First a look at Paul himself. The best light on this thorn is through the man. The man explains the thorn. We have a halo about Paul's head; and rightly, too. What a splendid man of God he was! God's chosen one for a peculiar ministry. One of the twelve could be used to open the door to the great outside world, but God had to go aside from this circle and get a man of different training for this wider sphere. Cradled and schooled in a Jewish atmosphere, he never lost the Jew standpoint, yet the training of his home surroundings in that outside world, the contact with Greek culture, his natural mental cast fitted him peculiarly for his appointed task to the great outside majority. His keen reasoning powers, his vivid imagination, his steel-like will, his burning devotion, his unmovable purpose, his tender attachment to his Lord,—what a man! Well might the Master want to win such a man for service' sake. But Paul had some weak traits. Let us say it very softly, remembering as we instinctively will, that where we think of one in him there come crowding to memory's door many more in one's self. A man's weak point is usually the extreme opposite swing of the pendulum on his strong point. Paul had a tremendous will. He was a giant, a Hercules in his will. Those tireless journeys with their terrific experiences, all spell outwilllarge and black. But, gently now, he went to extremes here. Was it due to his overtired nerves? Likely enough. He was obstinate,sometimes;stubborn; set in his way:sometimeshead down, jaw locked, driving hard. Say it allsoftly, for we are speaking of dear old saintly Paul; but, to help,sayit, for it is true.

God had a hard time holding Paul toHisplans. Paul had some of his own. We can all easily understand that. Take a side glance or two as he is pushing eagerly, splendidly on. Turn to that sixteenth chapter of Acts,19and listen: "Having been forbidden of the Holy Spirit to speak the word in (the province of) Asia," coupled with the fact of sickness being allowed to overtake him in Galatia where the "forbidding" message came. And again this, "they assayed to go into Bithynia; and the Spirit of Jesus suffered them not."20Tell me, is this the way the Spirit of God leads? That I should go driving ahead until He must pull me up with a sharp turn, and twist me around! It is the way He is obliged to do many times, no doubt, with most of us. But His chosen way? His own way? Surely not. Rather this, the keeping close, and quiet and listening for the next step. Rather the "I go not up yet unto this feast" of Jesus.21And then in a few days going up, evidently when the clear intimation came. These words, "assayed to go," "forbidden," "suffered not"—what flashlights they let into this strong man's character.

But there is much stronger evidence yet. Paul had an ambition to preach to theJerusalem Jews. It burned in his bones from the early hours of his new life. The substratum of "Jerusalem" seemed ever in his thoughts and dreams. Ifhecould just get to those Jerusalem Jews! He knew them. He had trained with them. He was a leader among the younger set. When they burned against these Christians he burned just a bit hotter. They knew him. They trusted him to drive the opposite wedge. If onlyhecould have a chance down there he felt that the tide might be turned. But from that critical hour on the Damascene road "Gentiles—Gentiles" had been sounded in his ears. And he obeyed, of course he obeyed, with all his ardent heart.But, but—thoseJerusalem Jews! If he might go to Jerusalem! Yet very early the Master had proscribed the Jerusalem service for Paul. He made it a matter of a special vision,22in the holy temple, kindly explaining why. "They will not receive oftheetestimony concerning Me." Would that not seem quite sufficient? Surely. Yet this astonishing thing occurs:—Paul attempts to argue with the Masterwhyhe should be allowed to go. This is going to great lengths; a subordinate arguing with his commanding general after the orders have been issued! The Master closes the vision with a peremptory word of command, "depart. I will send theefar hence(from Jerusalem, where you long to be), to the Gentiles." That is a picture of this man. It reveals the weak side in this giant of strength and of love. Andthisis the man God has to use in His plan. He is without doubt the best man available. And in his splendour he stands head and shoulders above his generation and many generations. Yet (with much reverence) God has a hard time getting Paul to work always along the line ofHisplans.

That is the man. Now for the thorn. Something came into Paul's life that was a constant irritation. He calls it a thorn. What a graphic word! A sharp point prodding into his flesh, ever prodding, sticking, sticking in; asleep, awake, stitching tent canvas, preaching, writing, that thing ever cutting its point into his sensitive flesh. Ugh! It did not disturb him so much at first, becausethere was Godto go to. He went to God and said, "Pleasetake this away." But it stayed and stuck. A second time the prayer; a bit more urgent; the thing sticks so. The time test is the hardest test of all. Still no change. Then praying the third time with what earnestness one can well imagine.

Now note three things: First,There was an answer. God answeredthe man. Though He did not grant the petition, He answered the man. He did not ignore him nor his request. Then God told Paul frankly that it was not best to take the thorn away. It was in the lonely vigil of a sleepless night, likely as not, that the wondrous Jesus-Spirit drew near to Paul. Inaudibly to outer ear but very plainly to his inner ear, He spoke in tones modulated into tender softness as of dearest friend talking with dear friend. "Paul," the voice said, "I know about that thorn—and how it hurts—it hurts Me, too. Foryoursake, I would quickly, so quickly remove it. But—Paul"—and the voice becomes still softer—"it is a bit better forothers' sake that it remain: the plan in My heartthrough youfor thousands, yes, unnumbered thousands, Paul, can so best be worked out." That was the first part of what He said. And Paul lies thinking with a deep tinge of awe over his spirit. Then after a bit in yet quieter voice He went on to say, "I will be so close to your side; you shall have such revelations of My glory that the pain will be clear overlapped, Paul; the glory shall outstrip the eating thorn point."

I can see old Paul one night in his own hired house in Rome. It is late, after a busy day; the auditors have all gone. He is sitting on an old bench, slowing down before seeking sleep. One arm is around Luke, dear faithful Doctor Luke, and the other around young Timothy, not quite so young now. And with eyes that glisten, and utterance tremulous with emotion he is just saying:—"And dear old friends, do you know, I would not have missed this thorn, for the wondrous glory"—and his heart gets into his voice, there is a touch of the hoarseness of deep emotion, and a quavering of tone, so he waits a moment—"the wondrousglory-presence of Jesusthat came with it."

And so out of the experience came a double blessing. There was a much fuller working of God's plan for His poor befooled world. And there was an unspeakable nearness of intimacy with his Lord for Paul.The man was answered and the petition denied that the larger plan of service might be carried out.

The last of these pictures is like Raphael's Sistine Madonna in the Dresden gallery; it is in a room by itself. One enters with a holy hush over his spirit, and, with awe in his eyes, looks atJesus in Gethsemane. There is the Kidron brook, the gentle rise of ground, the grove of gnarled knotty old olive trees. The moon above is at the full. Its brightness makes these shadowed recesses the darker; blackly dark. Here is a group of men lying on the ground apparently asleep. Over yonder deeper in among the trees a smaller group reclines motionless. They, too, sleep. And, look, farther in yet is that lone figure; all alone; nevermore alone; save once—on the morrow.

There is a foreshadowing of this Gethsemane experience in the requested interview of the Greeks just a few intense days before. In the vision which the Greeks unconsciously brought the agony of the olive grove began. The climax is among these moon-shadowed trees. How sympathetic those inky black shadows! It takes bright light to make black shadows. Yet they were not black enough. Intense men can get so absorbed in the shadows as to forget the light.

This great Jesus! Son of God: God the Son. The Son of Man: God—a man! No draughtsman's pencil ever drew the line between His divinity and humanity; nor ever shall. For the union of divine and human is itself divine, and therefore clear beyond human ken. Here His humanity stands out, pathetically, luminously stands out. Let us speak of it very softly and think with the touch of awe deepening for this is holiest ground. The battle of the morrow is being fought out here. Calvary is in Gethsemane. The victory of the hill is won in the grove.

It is sheer impossible for man with sin grained into his fibre through centuries to understand the horror with which a sinless one thinks of actual contact with sin. As Jesus enters the grove that night it comes in upon His spirit with terrific intensity that He is actually coming into contact—with a meaning quite beyond us—coming into contact with sin. In some way all too deep for definition He is to be "made sin."23The language used to describe His emotions is so strong that no adequate English words seem available for its full expression. An indescribable horror, a chill of terror, a frenzy of fright seizes Him. The poisonous miasma of sin seems to be filling His nostrils and to be stifling Him. And yonder alone among the trees the agony is upon Him. The extreme grips Him. May there not yet possibly be some other way rather thanthis—this!A bit of that prayer comes to us in tones strangely altered by deepest emotion. "If it be possible—let this cup pass." There is still a clinging to a possibility, some possibility other than that of this nightmare vision. The writer of the Hebrews lets in light here. The strain of spirit almost snaps the life-thread. And a parenthetical prayer for strength goes up. And the angels come with sympathetic strengthening. With what awe must they have ministered! Even after that some of the red life slips out there under the trees. By and by a calmer mood asserts itself, and out of the darkness a second petition comes. It tells of the tide's turning, and the victory full and complete.A changed, petitionthis! "Since this cup may not pass—since only thuscanThy great plan for a world be wrought out—Thy—will"—slowly but very distinctly the words come—"Thy—will—be—done."

The changed prayer was wrought out upon His knees!With greatest reverence, and a hush in our voices, let us say that there alone with the Father came the clearer understanding of the Father's actual will under these circumstances.

"Into the woods my Master wentClean forspent, forspent;Into the woods my Master cameForspent with love and shame.But the olives they were not blind to Him,The little gray leaves were kind to Him;The thorn-tree had a mind to HimWhen into the woods He came."Out of the woods my Master wentAnd He was well content;Out of the woods my Master cameContent with death and shame.When death and shame would woo Him lastFrom under the trees they drew Him last'Twas on a tree they slew Him—lastWhen out of the woods He came."24

"Into the woods my Master wentClean forspent, forspent;Into the woods my Master cameForspent with love and shame.But the olives they were not blind to Him,The little gray leaves were kind to Him;The thorn-tree had a mind to HimWhen into the woods He came.

"Into the woods my Master went

Clean forspent, forspent;

Into the woods my Master came

Forspent with love and shame.

But the olives they were not blind to Him,

The little gray leaves were kind to Him;

The thorn-tree had a mind to Him

When into the woods He came.

"Out of the woods my Master wentAnd He was well content;Out of the woods my Master cameContent with death and shame.When death and shame would woo Him lastFrom under the trees they drew Him last'Twas on a tree they slew Him—lastWhen out of the woods He came."24

"Out of the woods my Master went

And He was well content;

Out of the woods my Master came

Content with death and shame.

When death and shame would woo Him last

From under the trees they drew Him last

'Twas on a tree they slew Him—last

When out of the woods He came."24

True prayer is wrought out upon the knees alone with God. With deepest reverence, and in awed tones, let it be said, thatthat was true of Jesusin the days of His humanity. How infinitely more of us!

Shall we not plan to meet God alone, habitually, with the door shut, and the Book open, and the will pliant so we may be trained for this holy partnership of prayer. Then will come the clearer vision, the broader purpose, the truer wisdom, the real unselfishness, the simplicity of claiming and expecting, the delights of fellowship in service with Him; then too will come great victories for God in His world. Although we shall not begin to know by direct knowledge a tithe of the story until the night be gone and the dawning break and the ink-black shadows that now stain the earth shall be chased away by the brightness of His presence.

The Great Outside HindranceThe Traitor Prince.There remains yet a word to be said about hindrances. It is a most important word; indeed the climactic word. What has been said is simply clearing the way for what is yet to be said. A very strange phase of prayer must be considered here. Strange only because not familiar. Yet though strange it contains the whole heart of the question. Here lies the fight of the fight. One marvels that so little is said of it. For if there were clear understanding here, and then faithful practicing, there would be mightier defeats and victories: defeats for the foe; victories for our rightful prince, Jesus.The intense fact is this:Satan has the power to hold the answer back—for awhile; to delay the result—for a time. He has not the power to hold it back finally,ifsome one understands and prays with quiet, steady persistence. The real pitch of prayer therefore is Satanward.Our generation has pretty much left this individual Satan out. It is partly excusable perhaps. The conceptions of Satan and his hosts and surroundings made classical by such as Dante and Milton and Doré have done much to befog the air. Almost universally they have been taken literally whether so meant or not. One familiar with Satan's characteristics can easily imagine his cunning finger in that. He is willing even to be caricatured, or to be left out of reckoning, if so he may tighten his grip.These suggestions of horns and hoofs, of forked tail and all the rest of it seek to give material form to this being. They are grotesque to an extreme, and therefore caricatures. A caricature so disproportions and exaggerates as to make hideous or ridiculous. In our day when every foundation of knowledge is being examined there has been a natural but unthinking turning away from the very being of Satan through these representations of him. Yet where there is a caricature there must be a true. To revolt from the true, hidden by a caricature, in revolting from the caricature is easy, but is certainly bad. It is always bad to have the truth hid from our eyes.It is refreshing and fascinating to turn from these classical caricatures to the scriptural conception of Satan. In this Book he is a being of great beauty of person, of great dignity of position even yet, endowed with most remarkable intellectual powers, a prince, at the head of a most remarkable, compact organization which he has wielded with phenomenal skill and success in furthering his ambitious purposes.And he is not chained yet. I remember a conversation with a young clergyman one Monday morning in the reading-room of a Young Men's Christian Association. It was in a certain mining town in the southwest, which is as full of evil resorts as such places usually are. The day before, Sunday, had been one of special services, and we had both been busy and were a bit weary. We were slowing down and chatting leisurely. I remarked to my friend, "What a glad day it will be when the millennium comes!" He quickly replied, "I think this is the millennium." "But," I said, "I thought Satan was to be chained during that time. Doesn't it say something of that sort in the Book?" "Yes," he replied, "it does. But I think he is chained now." And I could not resist the answer that came blurting its way out, "Well, if he is chained, he must have a fairly long chain: it seems to permit much freedom of action." From all that can be gathered regarding this mighty prince he is not chained yet. We would do well to learn more about him. The old military maxim, "Study the enemy," should be followed more closely here.It is striking that the oldest of the Bible books, and the latest, Job and Revelation, the first word and the last, give such definite information concerning him. These coupled with the gospel records supply most of the information available though not all. Those three and a half years of Jesus' public work is the period of greatest Satanic and demoniac activity of which any record has been made. Jesus' own allusions to him are frequent and in unmistakable language. There are four particular passages to which I want to turn your attention now. Let it not be supposed, however, that this phase of prayer rests upon a few isolated passages. Such a serious truth does not hinge upon selected proof texts. It is woven into the very texture of this Book throughout.There are two facts that run through the Bible from one end to the other. They are like two threads ever crossing in the warp and woof of a finely woven fabric. Anywhere you run your shears into the web of this Book you will find these two threads. They run crosswise and are woven inextricably in. One is a black thread, inky black, pot-black. The other is a bright thread, like a bit of glory light streaming across. These two threads everywhere. The one is this—the black thread—there is an enemy. Turn where you will from Genesis to Revelation—always an enemy. He is keen. He is subtle. He is malicious. He is cruel. He is obstinate. He is a master. The second thread is this: the leaders for God have always been men of prayer above everything else. They are men of power in other ways, preachers, men of action, with power to sway others but above all else men of prayer. They give prayer first place. There is one striking exception to this, namely, King Saul. And most significantly a study of this exception throws a brilliant lime light upon the career of Satan. King Sauls seems to furnish the one great human illustration in scripture of heaven's renegade fallen prince. These special paragraphs to be quoted are like the pattern in the cloth where the colours of the yarn come into more definite shape. The gospels form the central pattern of the whole where the colours pile up into sharpest contrast.Praying is Fighting.But let us turn to the Book at once. For weknowonly what it tells. The rest is surmise. The only authoritative statements about Satan seem to be these here. Turn first to the New Testament.The Old Testament is the book of illustrations; the New of explanations, of teaching. In the Old, teaching is largely by kindergarten methods. The best methods, for the world was in its child stage. In the New the teaching is by precept. There is precept teaching in the Old; very much. There is picture teaching in the New; the gospels full of it. But picture teaching, acted teaching, is the characteristic of the Old, and precept teaching of the New. There is a wonderfully vivid picture in the Old Testament, of this thing we are discussing. But first let us get the teaching counterpart in the new, and then look at the picture.Turn to Ephesians. Ephesians is a prayer epistle. That is a very significant fact to mark. Of Paul's thirteen letters Ephesians is peculiarly the prayer letter. Paul is clearly in a prayer mood. He is on his knees here. He has much to say to these people whom he has won to Christ, but it comes in the parenthesis of his prayer. The connecting phrase running through is—"for this cause I pray.... I bow my knees." Halfway through this rare old man's mind runs out to the condition of these churches, and he puts in the always needed practical injunctions about their daily lives. Then the prayer mood reasserts itself, and the epistle finds its climax in a remarkable paragraph on prayer. From praying the man goes urging them to pray.We must keep the book open here as we talk: chapter six, verses ten to twenty inclusive. The main drive of all their living and warfare seems very clear to this scarred veteran:—"that ye may be able to withstand the wiles of the devil." This man seems to have had no difficulty in believing in a personal devil. Probably he had had too many close encounters for that. To Paul Satan is a cunning strategist requiring every bit of available resource to combat.This paragraph states two things:—who the real foe is, against whom the fight is directed; and, then with climactic intensity it pitches on the main thing that routs him. Who is the real foe? Listen:—"For our wrestling is not against flesh and blood"—not against men; never that; something far, subtler—"but against the principalities"—a word for a compact organization of individuals,—"against powers"—not only organized but highly endowed intellectually, "against the world-rulers of this darkness,"—they are of princely kin; not common folk—"against the hosts of wicked spirits in the heavenlies"—spirit beings, in vast numbers, having their headquarters somewhere above the earth.Thatis the foe. Large numbers of highly endowed spirit beings, compactly organized, who are the sovereigns of the present realm or age of moral darkness, having theirheadquartersof activity somewhere above the earth, and below the throne of God, but concerned with human beings upon the earth. In chapter two of the epistle the head or ruler of this organization is referred to, "the prince of the powers of the air."25That is the real foe.Then in one of his strong piled up climactic sentences Paul tells how the fight is to be won. This sentence runs unbroken through verses fourteen to twenty inclusive. There are six preliminary clauses in it leading up to its main statement. These clauses name the pieces of armour used by a Roman soldier in the action of battle. The loins girt, the breastplate on, the feet shod, the shield, the helmet the sword, and so on. A Roman soldier reading this or, hearing Paul preach it, would expect him to finish the sentence by saying "with all your fighting strength fighting."That would be the proper conclusion rhetorically of this sentence. But when Paul reaches the climax with his usual intensity he drops the rhetorical figure, and puts in the thing with which in our case the fighting is done—"with all prayerpraying." In place of the expected word fighting is the word praying. The thing with which the fighting is done is put in place of the word itself. Our fighting is praying. Praying is fighting, spirit-fighting. That is to say, this old evangelist-missionary-bishop says, we are in the thick of a fight. There is a war on. How shall we best fight? First get into good shape to pray, and then with all your praying strength and skillpray. That wordprayingis the climax of this long sentence, and of this whole epistle. This is the sort of action that turns the enemy's flank, and reveals his heels. He simplycannotstand before persistent knee-work.Now mark the keenness of Paul's description of the man who does most effective work in praying. There are six qualifications under the figure of the six pieces of armour. A clear understanding of truth, a clean obedient life, earnest service, a strongly simple trust in God, clear assurance of one's own salvation and relation to God, and a good grip of the truth for others—these things prepare a man for the real conflict of prayer.Such a man—praying—drives back these hosts of the traitor prince. Such a man praying is invincible in his Chief, Jesus. The equipment is simple, and in its beginnings comes quickly to the willing, earnest heart.Look a bit at how the strong climax of this long sentence runs. It is fairly bristling with points. Soldier-points all of them; like bayonet points. Just such as a general engaged in a siege-fight would give to his men. "With all prayer and supplication"—there isintensity; "praying"—that isthe main drive; "at all seasons"—ceaselessness, night and day; hot and cold; wet and dry; "in the Spirit"—asguided by the Chief;"and watching thereunto"—sleepless vigilance;watching is ever a fighting word; watch the enemy; watch your own forces; "with all perseverance"—persistence; cheery, jaw-locked, dogged persistence, bulldog tenacity; "and supplication"—intensity again; "for all the saints"—the sweep of the action, keep in touch with the whole army; "and on my behalf"—the human leader, rally aroundthe immediate leader.This is the foe to be fought. And this the sort of fighting that defeats this foe.A double Wrestling Match.Now turn back to the illustration section of our Book for a remarkably graphic illustration of these words. It is in the old prophecy of Daniel, tenth chapter. The story is this: Daniel is an old man now. He is an exile. He has not seen the green hills of his fatherland since boyhood. In this level Babylon, he is homesick for the dear old Palestinian hills, and he is heartsick over the plight of his people. He has been studying Jeremiah's prophecies, and finds there the promise plainly made that after seventy years these exiled Hebrews are to be allowed to return. Go back again! The thought of it quickens his pulse-beats. He does some quick counting. The time will soon be up. So Daniel plans a bit of time for special prayer, a sort of siege prayer.Remember who he is—this Daniel. He is the chief executive of the land. He controls, under the king, the affairs of the world empire of his time. He is a giant of strength and ability—this man. But he plans his work so as to go away for a time. Taking a few kindred spirits, who understand prayer, he goes off into the woods down by the great Tigris River. They spend a day in fasting, and meditation and prayer. Not utter fasting, but scant eating of plain food. I suppose they pray awhile; maybe separately, then together; then read a bit from the Jeremiah parchment, think and talk it over and then pray some more. And so they spend a whole day reading, meditating, praying.They are expecting an answer. These old-time intercessors were strong in expectancy. But there is no answer. A second day, a third, a fourth, a week, still no answer reaches them. They go quietly on without hesitation. Two weeks. How long it must have seemed! Think of fourteen days spentwaiting; waiting for something, with your heart on tenter hooks. There is no answer. God might have been dead, to adapt the words of Catharine Luther, so far as any answer reaching them is concerned. But you cannot befool Daniel in that way. He is an old hand at prayer. Apparently he has no thought of quitting. He goes quietly, steadily on. Twenty days pass, with no change. Still they persist. Then the twenty-first day comes and there is an answer. It comes in a vision whose glory is beyond human strength to bear. By and by when they can talk, his visitor and he, this is what Daniel hears: "Daniel, the first day you began to pray, your prayer was heard, and I was sent with the answer." And even Daniel's eyes open big—"thefirstday—three weeks ago?" "Yes, three weeks ago I left the presence of God with the answer to your prayer. But"—listen, here is the strange part—"the prince of the kingdom of Persia withstood me, resisted me, one and twenty days: but Michael, your prince, came to help me, and I was free to come to you with the answer to your prayer."Please notice four things that I think any one reading this chapter will readily admit. This being talking with Daniel is plainly a spirit being. He is opposed by some one. This opponent plainly must be a spirit being, too, to be resisting a spirit being. Daniel's messenger is from God: that is clear. Then the opponent must be from the opposite camp. And here comes in the thing strange, unexpected, the evil spirit beinghas the power to detain, hold back God's messengerfor three full weeks by earth's reckoning of time. Then reenforcements come, as we would say. The evil messenger's purpose is defeated, and God's messenger is free to come as originally planned.There is a double scene being enacted. A scene you can see, and a scene you cannot see. An unseen wrestling match in the upper spirit realm, and two embodied spirit beings down on their faces by the river. And both concerned over the same thing.That is the Daniel story. What an acted out illustration it is of Paul's words. It is a picture glowing with the action of real life. It is a double picture. Every prayer action is in doubles; a lower human level; an upper spirit level. Many see only the seen, and lose heart. While we look at the things that are seen, let us gaze intently at the things unseen; for the seen things are secondary, but the unseen are chief, and the action of life is being decided there.Here is the lower, the seen;—a group of men, led by a man of executive force enough to control an empire, prone on their faces, with minds clear, quiet, alert, persistently, ceaselesslyprayingday by day. Here is the upper, the unseen:—a "wrestling," keen, stubborn, skilled, going on between two spirit princes in the spirit realm. And by Paul's explanation the two are vitally connected. Daniel and his companions are wrestlers too, active participants in that upper-air fight, and really deciding the issue, for they are on the ground being contested. These men are indeed praying with all prayer and supplication at all times, in the Spirit, and watching thereunto with all perseverance and supplication, andat length victory comes.Prayer Concerns Three.Now a bit of a look at the central figure of the pattern. Jesus lets in a flood of light on Satan's relation to prayer in one of His prayer parables. There are two parables dealing distinctively with prayer: "the friend at midnight,"26and "the unjust judge."27The second of these deals directly with this Satan phase of prayer. It is Luke through whom we learn most of Jesus' own praying who preserves for us this remarkable prayer picture.It comes along towards the end. The swing has been made from plain talking to the less direct, parable-form of teaching. The issue with the national leaders has reached its acutest stage. The culmination of their hatred, short of the cross, found vent in charging Him with being inspired by the spirit of Satan. He felt their charge keenly and answered it directly and fully. His parable of the strong man being bound before his house can be rifled comes in here.Theyhad no question as to what that meant. That is the setting of this prayer parable. The setting is a partial interpretation. Let us look at this parable rather closely, for it is full of help for those who would become skilled in helping God win His world back home again.Jesus seems so eager that they shall not miss the meaning here that He departs from His usual habit and says plainly what this parable is meant to teach:—"that men ought always to pray, and not to faint." The great essential, He says, isprayer. The great essential in prayer ispersistence. The temptation in prayer is that one may lose heart, and give up, or give in. "Not-to-faint" tells how keen the contest is.There are three persons in the parable; a judge, a widow, and an adversary. The judge is utterly selfish, unjust, godless, and reckless of anybody's opinion. The worst sort of man, indeed, the last sort of man to be a judge. Inferentially he knows that the right of the case before him is with the widow. The widow—well, she is awidow. Can more be said to make the thing vivid and pathetic! A very picture of friendlessness and helplessness is a widow. A woman needs a friend. This woman has lost her nearest, dearest friend; her protector. She is alone. There is an adversary, an opponent at law, who has unrighteously or illegally gotten an advantage over the widow and is ruthlessly pushing her to the wall. She is seeking to get the judge to join with her against her adversary. Her urgent, oft repeated request is, "avenge me of mine adversary." That is Jesus' pictorial illustration of persistent prayer.Let us look into it a little further. "Adversary" is a common word in scripture for Satan. He is the accuser, the hater, the enemy, the adversary. Its meaning technically is "an opponent in a suit at law." It is the same word as used later by Peter, "Your adversary the devil as a roaring lion, goeth about, seeking whom he may devour."28The word "avenge" used four times really means, "do me justice." It suggests that the widow has the facts on her side to win a clear case, and that the adversary has been bully-ragging his case through by sheer force.There is a strange feature to this parable, which must have a meaning.An utterly godless unscrupulous man is put in to represent God!This is startling. In any other than Jesus it would seem an overstepping of the bounds. But there is keenness of a rare sort here. Such a man is chosen for judge to bring out most sharply this:—the sort of thing required to win this judge is certainly not requiredwith God. The widow must persist and plead because of the sort of man she has to deal with. But God is utterly different in character. Therefore while persistence is urged in prayer plainly it is not for the reason that required the widow to persist. And if that reason be cut out it leaves only one other, namely, that represented by the adversary.Having purposely put such a man in the parable for God, Jesus takes pains to speak of the real character of God. "And He islong-sufferingover them."Thatis God. That word "long-suffering" and its equivalent on Jesus' lips suggests at once the strong side of love, namely,patience, gentle, fine patience. It has bothered the scholars in this phrase to know with whom or over what the long-suffering is exercised. "Over them" is the doubtful phrase. Long-suffering over these praying ones?Or, long-suffering in dealing righteously with some stubborn adversary—which? The next sentence has a word set in sharpest contrast with this one, namely "speedily." "Long-suffering" yet "speedily."Here are gleams of bright light on a dark subject with apparently more light obscured than is allowed to shine through. Jesus always spoke thoughtfully. He chooses His words. Remembering the adversary against whom the persistence is directed the whole story seems to suggest this: that there isa great conflict onin the upper spirit world. Concerning it our patient God is long-suffering. He is a just and righteous God. These beings in the conflict are all His creatures. He is just in His dealings with the devil and this splendid host of evil spirits even as with all His creation. He is long-suffering that no unfairness shall be done in His dealings with these creatures of His. Yet at the same time He is doing His best to bring the conflict to a speedy end, for the sake of His loyal loved ones, and that right may prevail.The upshot of the parable is very plain. It contains for us two tremendous, intense truths. First is this:prayer concerns three, not two but three. God to whom we pray, the man on the contested earth who prays, and the evil one against whom we pray. And the purpose of the prayer is not to persuade or influence God, but to join forces with Him against the enemy. Not towards God, but with God against Satan—that is the main thing to keep in mind in prayer. The real pitch is not Godward but Satanward.The second intense truth is this:—the winning quality in prayer ispersistence. The final test is here. This is the last ditch. Many who fight well up to this point lose their grip here, and so lose all. Many who are well equipped for prayer fail here, and doubtless fail because they have not rightly understood. With clear, ringing tones the Master's voice sounds in our ears again to-day, "always to pray,andnot to faint."A Stubborn Foe Routed.That is the parable teaching. Now a look at a plain out word from the Master's lips. It is in the story of the demonized boy, the distressed father, and the defeated disciples, at the foot of the transfiguration mountain.29Extremes meet here surely. The mountain peak is in sharpest contrast with the valley. The demon seems to be of the superlative degree. His treatment of the possessed boy is malicious to an extreme. His purpose is "to destroy" him. Yet there is a limit to his power, for what he would do he has not yet been able to do. He shows extreme tenacity. He fought bitterly against being disembodied again. (Can it be that embodiment eases in some way the torture of existence for these prodigal spirits!) And so far he fought well, and with success. The disciples had tried to cast him out. They were expected to. They expected to. They had before. They failed!--dismally—amid the sneering and jeering of the crowd and the increasing distress of the poor father.Then Jesus came. Was some of the transfiguring glory still lingering in that great face? It would seem so. The crowd was "amazed" when they saw Him, and "saluted" Him. His presence changed all. The demon angrily left, doing his worst to wreck the house he had to vacate. The boy is restored; and the crowd astonished at the power of God.Then these disciples did a very keen thing. They made some bad blunders but this is not one of them. They sought a private talk with Jesus. No shrewder thing was ever done. When you fail, quit your service and get away for a private interview with Jesus. With eyes big, and voices dejected, the question wrung itself out of their sinking hearts, "Why could notwecast it out?" Matthew and Mark together supply the full answer. Probably first came this:—"because of your little faith." They had quailed in their hearts before the power of this malicious demon. And the demon knew it. They were more impressed with the power of the demon than with the power of God. And the demon saw it. They had not prayed victoriously against the demon. The Master says, "faith only as big as a mustard seed (you cannot measure the strength of the mustard seed by its size) will say to this mountain—'Remove.'" Mark keenly:—the direction of the faith is towards the obstacle. Its force is against the enemy. It was the demon who was most directly influenced by Jesus' faith.Then comes the second part of the reply:—"This kind can come out by nothing but by prayer." Some less-stubborn demons may be cast out by the faith that comes of our regular prayer-touch with God. This extreme sort takes special prayer. This kind of a demon goes out by prayer. It can be put out by nothing less. The real victory must be in the secret place. The exercise of faith in the open battle is then a mere pressing of the victory already won. These men had the language of Jesus on their lips, but they had not gotten the victory first off somewhere alone. This demon is determined not to go. He fights stubbornly and strongly. He succeeds. Then thisMan of Prayercame. The quiet word of command is spoken. The demon must go. These disciples were strikingly like some of us. They had notrealizedwhere the real victory is won. They had used the word of command to the demon, doubtless coupling Jesus' name with it. But there was not the secret touch with God that gives victory. Their eyes showed their fear of the demon.Prayer, real prayer, intelligent prayer, it is this that routs Satan's demons, for it routs their chief. David killed the lion and bear in the secret forests before he faced the giant in the open. These disciples were facing the giant in the open without the discipline in secret. "This kind can be compelled to come out by nothing but by prayer," means this:—"this kind comes out, and must come out, before the man who prays." This thing which Jesus calls prayer casts out demons. Would that we knew better by experience what He meant by prayer. It exerts a positive influence upon the hosts of evil spirits. They fear it. They fear the man who becomes skilled in its use.There are yet many other passages in this Bible fully as explicit as these, and which give on the very surface just such plain teaching as these. The very language of scripture throughout is full of this truth. But these four great instances are quite sufficient to make the present point clear and plain. This great renegade prince is an actual active factor in the lives of men. He believes in the potency of prayer. He fears it. He can hinder its results for a while. He does his best to hinder it, and to hinder as long as possible.Prayer overcomes him.It defeats his plans and himself. He cannot successfully stand before it. He trembles when some man of simple faith in God prays. Prayer is insistence upon God's will being done. It needs for its practice a man in sympathetic touch with God. Its basis is Jesus' victory. It overcomes the opposing will of the great traitor-leader.

There remains yet a word to be said about hindrances. It is a most important word; indeed the climactic word. What has been said is simply clearing the way for what is yet to be said. A very strange phase of prayer must be considered here. Strange only because not familiar. Yet though strange it contains the whole heart of the question. Here lies the fight of the fight. One marvels that so little is said of it. For if there were clear understanding here, and then faithful practicing, there would be mightier defeats and victories: defeats for the foe; victories for our rightful prince, Jesus.

The intense fact is this:Satan has the power to hold the answer back—for awhile; to delay the result—for a time. He has not the power to hold it back finally,ifsome one understands and prays with quiet, steady persistence. The real pitch of prayer therefore is Satanward.

Our generation has pretty much left this individual Satan out. It is partly excusable perhaps. The conceptions of Satan and his hosts and surroundings made classical by such as Dante and Milton and Doré have done much to befog the air. Almost universally they have been taken literally whether so meant or not. One familiar with Satan's characteristics can easily imagine his cunning finger in that. He is willing even to be caricatured, or to be left out of reckoning, if so he may tighten his grip.

These suggestions of horns and hoofs, of forked tail and all the rest of it seek to give material form to this being. They are grotesque to an extreme, and therefore caricatures. A caricature so disproportions and exaggerates as to make hideous or ridiculous. In our day when every foundation of knowledge is being examined there has been a natural but unthinking turning away from the very being of Satan through these representations of him. Yet where there is a caricature there must be a true. To revolt from the true, hidden by a caricature, in revolting from the caricature is easy, but is certainly bad. It is always bad to have the truth hid from our eyes.

It is refreshing and fascinating to turn from these classical caricatures to the scriptural conception of Satan. In this Book he is a being of great beauty of person, of great dignity of position even yet, endowed with most remarkable intellectual powers, a prince, at the head of a most remarkable, compact organization which he has wielded with phenomenal skill and success in furthering his ambitious purposes.

And he is not chained yet. I remember a conversation with a young clergyman one Monday morning in the reading-room of a Young Men's Christian Association. It was in a certain mining town in the southwest, which is as full of evil resorts as such places usually are. The day before, Sunday, had been one of special services, and we had both been busy and were a bit weary. We were slowing down and chatting leisurely. I remarked to my friend, "What a glad day it will be when the millennium comes!" He quickly replied, "I think this is the millennium." "But," I said, "I thought Satan was to be chained during that time. Doesn't it say something of that sort in the Book?" "Yes," he replied, "it does. But I think he is chained now." And I could not resist the answer that came blurting its way out, "Well, if he is chained, he must have a fairly long chain: it seems to permit much freedom of action." From all that can be gathered regarding this mighty prince he is not chained yet. We would do well to learn more about him. The old military maxim, "Study the enemy," should be followed more closely here.

It is striking that the oldest of the Bible books, and the latest, Job and Revelation, the first word and the last, give such definite information concerning him. These coupled with the gospel records supply most of the information available though not all. Those three and a half years of Jesus' public work is the period of greatest Satanic and demoniac activity of which any record has been made. Jesus' own allusions to him are frequent and in unmistakable language. There are four particular passages to which I want to turn your attention now. Let it not be supposed, however, that this phase of prayer rests upon a few isolated passages. Such a serious truth does not hinge upon selected proof texts. It is woven into the very texture of this Book throughout.

There are two facts that run through the Bible from one end to the other. They are like two threads ever crossing in the warp and woof of a finely woven fabric. Anywhere you run your shears into the web of this Book you will find these two threads. They run crosswise and are woven inextricably in. One is a black thread, inky black, pot-black. The other is a bright thread, like a bit of glory light streaming across. These two threads everywhere. The one is this—the black thread—there is an enemy. Turn where you will from Genesis to Revelation—always an enemy. He is keen. He is subtle. He is malicious. He is cruel. He is obstinate. He is a master. The second thread is this: the leaders for God have always been men of prayer above everything else. They are men of power in other ways, preachers, men of action, with power to sway others but above all else men of prayer. They give prayer first place. There is one striking exception to this, namely, King Saul. And most significantly a study of this exception throws a brilliant lime light upon the career of Satan. King Sauls seems to furnish the one great human illustration in scripture of heaven's renegade fallen prince. These special paragraphs to be quoted are like the pattern in the cloth where the colours of the yarn come into more definite shape. The gospels form the central pattern of the whole where the colours pile up into sharpest contrast.

But let us turn to the Book at once. For weknowonly what it tells. The rest is surmise. The only authoritative statements about Satan seem to be these here. Turn first to the New Testament.

The Old Testament is the book of illustrations; the New of explanations, of teaching. In the Old, teaching is largely by kindergarten methods. The best methods, for the world was in its child stage. In the New the teaching is by precept. There is precept teaching in the Old; very much. There is picture teaching in the New; the gospels full of it. But picture teaching, acted teaching, is the characteristic of the Old, and precept teaching of the New. There is a wonderfully vivid picture in the Old Testament, of this thing we are discussing. But first let us get the teaching counterpart in the new, and then look at the picture.

Turn to Ephesians. Ephesians is a prayer epistle. That is a very significant fact to mark. Of Paul's thirteen letters Ephesians is peculiarly the prayer letter. Paul is clearly in a prayer mood. He is on his knees here. He has much to say to these people whom he has won to Christ, but it comes in the parenthesis of his prayer. The connecting phrase running through is—"for this cause I pray.... I bow my knees." Halfway through this rare old man's mind runs out to the condition of these churches, and he puts in the always needed practical injunctions about their daily lives. Then the prayer mood reasserts itself, and the epistle finds its climax in a remarkable paragraph on prayer. From praying the man goes urging them to pray.

We must keep the book open here as we talk: chapter six, verses ten to twenty inclusive. The main drive of all their living and warfare seems very clear to this scarred veteran:—"that ye may be able to withstand the wiles of the devil." This man seems to have had no difficulty in believing in a personal devil. Probably he had had too many close encounters for that. To Paul Satan is a cunning strategist requiring every bit of available resource to combat.

This paragraph states two things:—who the real foe is, against whom the fight is directed; and, then with climactic intensity it pitches on the main thing that routs him. Who is the real foe? Listen:—"For our wrestling is not against flesh and blood"—not against men; never that; something far, subtler—"but against the principalities"—a word for a compact organization of individuals,—"against powers"—not only organized but highly endowed intellectually, "against the world-rulers of this darkness,"—they are of princely kin; not common folk—"against the hosts of wicked spirits in the heavenlies"—spirit beings, in vast numbers, having their headquarters somewhere above the earth.Thatis the foe. Large numbers of highly endowed spirit beings, compactly organized, who are the sovereigns of the present realm or age of moral darkness, having theirheadquartersof activity somewhere above the earth, and below the throne of God, but concerned with human beings upon the earth. In chapter two of the epistle the head or ruler of this organization is referred to, "the prince of the powers of the air."25That is the real foe.

Then in one of his strong piled up climactic sentences Paul tells how the fight is to be won. This sentence runs unbroken through verses fourteen to twenty inclusive. There are six preliminary clauses in it leading up to its main statement. These clauses name the pieces of armour used by a Roman soldier in the action of battle. The loins girt, the breastplate on, the feet shod, the shield, the helmet the sword, and so on. A Roman soldier reading this or, hearing Paul preach it, would expect him to finish the sentence by saying "with all your fighting strength fighting."

That would be the proper conclusion rhetorically of this sentence. But when Paul reaches the climax with his usual intensity he drops the rhetorical figure, and puts in the thing with which in our case the fighting is done—"with all prayerpraying." In place of the expected word fighting is the word praying. The thing with which the fighting is done is put in place of the word itself. Our fighting is praying. Praying is fighting, spirit-fighting. That is to say, this old evangelist-missionary-bishop says, we are in the thick of a fight. There is a war on. How shall we best fight? First get into good shape to pray, and then with all your praying strength and skillpray. That wordprayingis the climax of this long sentence, and of this whole epistle. This is the sort of action that turns the enemy's flank, and reveals his heels. He simplycannotstand before persistent knee-work.

Now mark the keenness of Paul's description of the man who does most effective work in praying. There are six qualifications under the figure of the six pieces of armour. A clear understanding of truth, a clean obedient life, earnest service, a strongly simple trust in God, clear assurance of one's own salvation and relation to God, and a good grip of the truth for others—these things prepare a man for the real conflict of prayer.Such a man—praying—drives back these hosts of the traitor prince. Such a man praying is invincible in his Chief, Jesus. The equipment is simple, and in its beginnings comes quickly to the willing, earnest heart.

Look a bit at how the strong climax of this long sentence runs. It is fairly bristling with points. Soldier-points all of them; like bayonet points. Just such as a general engaged in a siege-fight would give to his men. "With all prayer and supplication"—there isintensity; "praying"—that isthe main drive; "at all seasons"—ceaselessness, night and day; hot and cold; wet and dry; "in the Spirit"—asguided by the Chief;"and watching thereunto"—sleepless vigilance;watching is ever a fighting word; watch the enemy; watch your own forces; "with all perseverance"—persistence; cheery, jaw-locked, dogged persistence, bulldog tenacity; "and supplication"—intensity again; "for all the saints"—the sweep of the action, keep in touch with the whole army; "and on my behalf"—the human leader, rally aroundthe immediate leader.This is the foe to be fought. And this the sort of fighting that defeats this foe.

Now turn back to the illustration section of our Book for a remarkably graphic illustration of these words. It is in the old prophecy of Daniel, tenth chapter. The story is this: Daniel is an old man now. He is an exile. He has not seen the green hills of his fatherland since boyhood. In this level Babylon, he is homesick for the dear old Palestinian hills, and he is heartsick over the plight of his people. He has been studying Jeremiah's prophecies, and finds there the promise plainly made that after seventy years these exiled Hebrews are to be allowed to return. Go back again! The thought of it quickens his pulse-beats. He does some quick counting. The time will soon be up. So Daniel plans a bit of time for special prayer, a sort of siege prayer.

Remember who he is—this Daniel. He is the chief executive of the land. He controls, under the king, the affairs of the world empire of his time. He is a giant of strength and ability—this man. But he plans his work so as to go away for a time. Taking a few kindred spirits, who understand prayer, he goes off into the woods down by the great Tigris River. They spend a day in fasting, and meditation and prayer. Not utter fasting, but scant eating of plain food. I suppose they pray awhile; maybe separately, then together; then read a bit from the Jeremiah parchment, think and talk it over and then pray some more. And so they spend a whole day reading, meditating, praying.

They are expecting an answer. These old-time intercessors were strong in expectancy. But there is no answer. A second day, a third, a fourth, a week, still no answer reaches them. They go quietly on without hesitation. Two weeks. How long it must have seemed! Think of fourteen days spentwaiting; waiting for something, with your heart on tenter hooks. There is no answer. God might have been dead, to adapt the words of Catharine Luther, so far as any answer reaching them is concerned. But you cannot befool Daniel in that way. He is an old hand at prayer. Apparently he has no thought of quitting. He goes quietly, steadily on. Twenty days pass, with no change. Still they persist. Then the twenty-first day comes and there is an answer. It comes in a vision whose glory is beyond human strength to bear. By and by when they can talk, his visitor and he, this is what Daniel hears: "Daniel, the first day you began to pray, your prayer was heard, and I was sent with the answer." And even Daniel's eyes open big—"thefirstday—three weeks ago?" "Yes, three weeks ago I left the presence of God with the answer to your prayer. But"—listen, here is the strange part—"the prince of the kingdom of Persia withstood me, resisted me, one and twenty days: but Michael, your prince, came to help me, and I was free to come to you with the answer to your prayer."

Please notice four things that I think any one reading this chapter will readily admit. This being talking with Daniel is plainly a spirit being. He is opposed by some one. This opponent plainly must be a spirit being, too, to be resisting a spirit being. Daniel's messenger is from God: that is clear. Then the opponent must be from the opposite camp. And here comes in the thing strange, unexpected, the evil spirit beinghas the power to detain, hold back God's messengerfor three full weeks by earth's reckoning of time. Then reenforcements come, as we would say. The evil messenger's purpose is defeated, and God's messenger is free to come as originally planned.

There is a double scene being enacted. A scene you can see, and a scene you cannot see. An unseen wrestling match in the upper spirit realm, and two embodied spirit beings down on their faces by the river. And both concerned over the same thing.

That is the Daniel story. What an acted out illustration it is of Paul's words. It is a picture glowing with the action of real life. It is a double picture. Every prayer action is in doubles; a lower human level; an upper spirit level. Many see only the seen, and lose heart. While we look at the things that are seen, let us gaze intently at the things unseen; for the seen things are secondary, but the unseen are chief, and the action of life is being decided there.

Here is the lower, the seen;—a group of men, led by a man of executive force enough to control an empire, prone on their faces, with minds clear, quiet, alert, persistently, ceaselesslyprayingday by day. Here is the upper, the unseen:—a "wrestling," keen, stubborn, skilled, going on between two spirit princes in the spirit realm. And by Paul's explanation the two are vitally connected. Daniel and his companions are wrestlers too, active participants in that upper-air fight, and really deciding the issue, for they are on the ground being contested. These men are indeed praying with all prayer and supplication at all times, in the Spirit, and watching thereunto with all perseverance and supplication, andat length victory comes.

Now a bit of a look at the central figure of the pattern. Jesus lets in a flood of light on Satan's relation to prayer in one of His prayer parables. There are two parables dealing distinctively with prayer: "the friend at midnight,"26and "the unjust judge."27The second of these deals directly with this Satan phase of prayer. It is Luke through whom we learn most of Jesus' own praying who preserves for us this remarkable prayer picture.

It comes along towards the end. The swing has been made from plain talking to the less direct, parable-form of teaching. The issue with the national leaders has reached its acutest stage. The culmination of their hatred, short of the cross, found vent in charging Him with being inspired by the spirit of Satan. He felt their charge keenly and answered it directly and fully. His parable of the strong man being bound before his house can be rifled comes in here.Theyhad no question as to what that meant. That is the setting of this prayer parable. The setting is a partial interpretation. Let us look at this parable rather closely, for it is full of help for those who would become skilled in helping God win His world back home again.

Jesus seems so eager that they shall not miss the meaning here that He departs from His usual habit and says plainly what this parable is meant to teach:—"that men ought always to pray, and not to faint." The great essential, He says, isprayer. The great essential in prayer ispersistence. The temptation in prayer is that one may lose heart, and give up, or give in. "Not-to-faint" tells how keen the contest is.

There are three persons in the parable; a judge, a widow, and an adversary. The judge is utterly selfish, unjust, godless, and reckless of anybody's opinion. The worst sort of man, indeed, the last sort of man to be a judge. Inferentially he knows that the right of the case before him is with the widow. The widow—well, she is awidow. Can more be said to make the thing vivid and pathetic! A very picture of friendlessness and helplessness is a widow. A woman needs a friend. This woman has lost her nearest, dearest friend; her protector. She is alone. There is an adversary, an opponent at law, who has unrighteously or illegally gotten an advantage over the widow and is ruthlessly pushing her to the wall. She is seeking to get the judge to join with her against her adversary. Her urgent, oft repeated request is, "avenge me of mine adversary." That is Jesus' pictorial illustration of persistent prayer.

Let us look into it a little further. "Adversary" is a common word in scripture for Satan. He is the accuser, the hater, the enemy, the adversary. Its meaning technically is "an opponent in a suit at law." It is the same word as used later by Peter, "Your adversary the devil as a roaring lion, goeth about, seeking whom he may devour."28The word "avenge" used four times really means, "do me justice." It suggests that the widow has the facts on her side to win a clear case, and that the adversary has been bully-ragging his case through by sheer force.

There is a strange feature to this parable, which must have a meaning.An utterly godless unscrupulous man is put in to represent God!This is startling. In any other than Jesus it would seem an overstepping of the bounds. But there is keenness of a rare sort here. Such a man is chosen for judge to bring out most sharply this:—the sort of thing required to win this judge is certainly not requiredwith God. The widow must persist and plead because of the sort of man she has to deal with. But God is utterly different in character. Therefore while persistence is urged in prayer plainly it is not for the reason that required the widow to persist. And if that reason be cut out it leaves only one other, namely, that represented by the adversary.

Having purposely put such a man in the parable for God, Jesus takes pains to speak of the real character of God. "And He islong-sufferingover them."Thatis God. That word "long-suffering" and its equivalent on Jesus' lips suggests at once the strong side of love, namely,patience, gentle, fine patience. It has bothered the scholars in this phrase to know with whom or over what the long-suffering is exercised. "Over them" is the doubtful phrase. Long-suffering over these praying ones?Or, long-suffering in dealing righteously with some stubborn adversary—which? The next sentence has a word set in sharpest contrast with this one, namely "speedily." "Long-suffering" yet "speedily."

Here are gleams of bright light on a dark subject with apparently more light obscured than is allowed to shine through. Jesus always spoke thoughtfully. He chooses His words. Remembering the adversary against whom the persistence is directed the whole story seems to suggest this: that there isa great conflict onin the upper spirit world. Concerning it our patient God is long-suffering. He is a just and righteous God. These beings in the conflict are all His creatures. He is just in His dealings with the devil and this splendid host of evil spirits even as with all His creation. He is long-suffering that no unfairness shall be done in His dealings with these creatures of His. Yet at the same time He is doing His best to bring the conflict to a speedy end, for the sake of His loyal loved ones, and that right may prevail.

The upshot of the parable is very plain. It contains for us two tremendous, intense truths. First is this:prayer concerns three, not two but three. God to whom we pray, the man on the contested earth who prays, and the evil one against whom we pray. And the purpose of the prayer is not to persuade or influence God, but to join forces with Him against the enemy. Not towards God, but with God against Satan—that is the main thing to keep in mind in prayer. The real pitch is not Godward but Satanward.

The second intense truth is this:—the winning quality in prayer ispersistence. The final test is here. This is the last ditch. Many who fight well up to this point lose their grip here, and so lose all. Many who are well equipped for prayer fail here, and doubtless fail because they have not rightly understood. With clear, ringing tones the Master's voice sounds in our ears again to-day, "always to pray,andnot to faint."

That is the parable teaching. Now a look at a plain out word from the Master's lips. It is in the story of the demonized boy, the distressed father, and the defeated disciples, at the foot of the transfiguration mountain.29Extremes meet here surely. The mountain peak is in sharpest contrast with the valley. The demon seems to be of the superlative degree. His treatment of the possessed boy is malicious to an extreme. His purpose is "to destroy" him. Yet there is a limit to his power, for what he would do he has not yet been able to do. He shows extreme tenacity. He fought bitterly against being disembodied again. (Can it be that embodiment eases in some way the torture of existence for these prodigal spirits!) And so far he fought well, and with success. The disciples had tried to cast him out. They were expected to. They expected to. They had before. They failed!--dismally—amid the sneering and jeering of the crowd and the increasing distress of the poor father.

Then Jesus came. Was some of the transfiguring glory still lingering in that great face? It would seem so. The crowd was "amazed" when they saw Him, and "saluted" Him. His presence changed all. The demon angrily left, doing his worst to wreck the house he had to vacate. The boy is restored; and the crowd astonished at the power of God.

Then these disciples did a very keen thing. They made some bad blunders but this is not one of them. They sought a private talk with Jesus. No shrewder thing was ever done. When you fail, quit your service and get away for a private interview with Jesus. With eyes big, and voices dejected, the question wrung itself out of their sinking hearts, "Why could notwecast it out?" Matthew and Mark together supply the full answer. Probably first came this:—"because of your little faith." They had quailed in their hearts before the power of this malicious demon. And the demon knew it. They were more impressed with the power of the demon than with the power of God. And the demon saw it. They had not prayed victoriously against the demon. The Master says, "faith only as big as a mustard seed (you cannot measure the strength of the mustard seed by its size) will say to this mountain—'Remove.'" Mark keenly:—the direction of the faith is towards the obstacle. Its force is against the enemy. It was the demon who was most directly influenced by Jesus' faith.

Then comes the second part of the reply:—"This kind can come out by nothing but by prayer." Some less-stubborn demons may be cast out by the faith that comes of our regular prayer-touch with God. This extreme sort takes special prayer. This kind of a demon goes out by prayer. It can be put out by nothing less. The real victory must be in the secret place. The exercise of faith in the open battle is then a mere pressing of the victory already won. These men had the language of Jesus on their lips, but they had not gotten the victory first off somewhere alone. This demon is determined not to go. He fights stubbornly and strongly. He succeeds. Then thisMan of Prayercame. The quiet word of command is spoken. The demon must go. These disciples were strikingly like some of us. They had notrealizedwhere the real victory is won. They had used the word of command to the demon, doubtless coupling Jesus' name with it. But there was not the secret touch with God that gives victory. Their eyes showed their fear of the demon.

Prayer, real prayer, intelligent prayer, it is this that routs Satan's demons, for it routs their chief. David killed the lion and bear in the secret forests before he faced the giant in the open. These disciples were facing the giant in the open without the discipline in secret. "This kind can be compelled to come out by nothing but by prayer," means this:—"this kind comes out, and must come out, before the man who prays." This thing which Jesus calls prayer casts out demons. Would that we knew better by experience what He meant by prayer. It exerts a positive influence upon the hosts of evil spirits. They fear it. They fear the man who becomes skilled in its use.

There are yet many other passages in this Bible fully as explicit as these, and which give on the very surface just such plain teaching as these. The very language of scripture throughout is full of this truth. But these four great instances are quite sufficient to make the present point clear and plain. This great renegade prince is an actual active factor in the lives of men. He believes in the potency of prayer. He fears it. He can hinder its results for a while. He does his best to hinder it, and to hinder as long as possible.

Prayer overcomes him.It defeats his plans and himself. He cannot successfully stand before it. He trembles when some man of simple faith in God prays. Prayer is insistence upon God's will being done. It needs for its practice a man in sympathetic touch with God. Its basis is Jesus' victory. It overcomes the opposing will of the great traitor-leader.

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