Isaiah 65:24

DISCOURSE: 1022
THE EFFICACY OF PRAYER

Isaiah 65:24. It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.

THERE is scarcely any thing less justly appreciated than the efficacy of prayer. As a Christian community, we acknowledge the duty of prayer; but we regard it rather as a service to be performed by us, than as a privilege conferred by God. In public worship, we are satisfied with milking the responses that are put into our mouths, without ever endeavouring to obtain and exercise a frame of mind suited to them: decency, rather than fervour, is the object of our pursuit; and when we have gone through the course prescribed by the Church, we think we have performed a service acceptable to God, though in no single petition have we truly poured out our soul before him. In many instances, if God were to take us at our word, and to offer to grant us the petitions we have presented to him, we should pray them back again with tenfold greater earnestness than was felt in their first delivery. If any person would read carefully the various petitions in the Litany, and compare them with the habitual desires of his heart, he would gain an insight into the state of his soul before God, even such an insight as at present he has no conception of [Note: What worldly man, when uttering these words, “From all the deceits of the world, the flesh, and the devil, Good Lord, duliver us,” really means what he says?]. But prayer is, in reality, an instrument of great power: it can, under any circumstances, bring Omnipotence to our aid: yea, so acceptable is it to Almighty God, that even the disposition to offer it shall not be overlooked: but “it shall come to pass,” provided we are truly sincere, “that before we call, he will answer; and whilst we are yet speaking, he will hear.”

To enter into the full import of this promise, we should consider,

I. To whom it is made—

To the Millennial period, in the first instance, it most undoubtedly refers—
[The whole preceding context clearly shews this. In the beginning of the chapter, God denounces the heaviest judgments against his “rebellious people.” But, having determined not utterly to destroy them, he says, “As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in it; so will I do for my servants’ sakes, that I may not destroy them all [Note: ver. 8–10.]” — — — Then, having contrasted in very strong terms the felicity of the faithful with the misery of those who shall have provoked him to anger, he proceeds to declare, that the whole nation, yea, and the whole world also, shall be restored to his favour, and enjoy a degree of prosperity unknown to his people, even in the most distinguished periods of their history. So great shall be the change on earth, that it shall be as if “new heavens and a new earth were created:” and all former seasons, whether of prosperity or adversity, shall be forgotten, as being altogether lost in the contemplation of their present bliss [Note: ver. 17.]. Holiness and happiness will then reign throughout all the Church, without intermission and without alloy [Note: ver. 18, 19. with 2 Peter 3:13.]. His Jewish people shall no more be subjected to the judgments that have been inflicted on them, Instead of being cut off in the midst of their days, their lives shall be so prolonged, that a person of a hundred years of age shall be accounted but an infant; and if cut off at that age, he shall be regarded as having prematurely perished under the displeasure of an angry God. Both they and their offspring shall be so blessed of the Lord, as to bear in every respect the marks of his special favour; and, above all, their communion with him shall be most sweet and intimate, and their communications from him most rich and abundant [Note: ver. 20–25. with Revelation 21:1.]

But it also belongs to the Church of God in all ages—
[The prophets speak of this privilege as belonging to the saints in their days. David, in his Psalms, is full of this subject: “The Lord is nigh unto all them that call upon him, to all that call upon him in truth: He will fulfil the desire of them that fear him; he will also hear their cry, and will save them [Note: Psalms 145:18.],” The Prophet Isaiah says, “Thou shalt call, and the Lord shall answer; thou shalt cry, and He shall say, Here I am [Note: Isaiah 58:9.].” To the same effect, the Prophet Jeremiah also speaks: “Ye shall call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart [Note: Jeremiah 29:12.].”

Of the instances of such gracious communications there would be no end, if I were to attempt to enumerate all that are recorded in the Scriptures. Let one suffice, even that of Daniel, when he set himself, by prayer and supplication, to obtain of God an insight into the prophecies of Jeremiah relative to the termination of the seventy years’ captivity in Babylon. He gives us the account of himself: “While I was speaking and praying, and confessing my sin, and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, while I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth: and I am come to shew thee; for thou art greatly beloved; therefore understand the matter, and consider the vision [Note: Daniel 9:20.].” And again, in the following chapter, the angel says to him, “Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard; and I am come for thy words [Note: Daniel 10:12.].”

And speaks not the New Testament the same language also? Were these privileges so richly enjoyed under the Jewish dispensation; and are they denied to us? No: we may “ask what we will;” and be sure of being heard [Note: John 15:7.]. Both God the Father and the Lord Jesus Christ will esteem themselves “glorified” in granting our petitions, and doing for us whatsoever we ask [Note: John 14:13.]. We have only to “believe that the petitions shall be granted,” and not one of them shall be offered in vain [Note: Mark 11:24.]. Of this, I say, we may possess the fullest confidence [Note: 1 John 5:14.]: and if, “our joy be not full,” the fault is altogether our own [Note: John 16:24.]; since God, by repeated asseverations, has assured us that we shall not ask in vain [Note: Matthew 7:7.]. Even at the moment that we are praying, will he often manifest the acceptance of our prayers [Note: Acts 4:31.], and “do for us exceeding abundantly above all that we either ask or think [Note: Ephesians 3:20.].” What wilt thou that I should do for thee? is, in fact, our Lord’s address to us all; and he only waits to see the desire of his blessings formed in our hearts, as the signal for pouring out upon us all the riches of his grace.]

Seeing, then, that the promise is made to God’s people in every age, let us consider,

II.

What it speaks to us—

It plainly declares,

1. How wonderful is the condescension of Almighty God—

[When God promised to dwell in the temple which Solomon had built, the pious monarch exclaimed, “Will God in very deed dwell with man on the earth?” And well may we utter a similar exclamation, in reference to the subject before us: “Will God indeed hear and answer the prayers of such insignificant and sinful worms as we?” To this I answer, that he surely will: nor shall the meanest or most unworthy suppliant in the universe be spurned from his footstool. “Though he is high above all creatures, yet will he have respect unto the lowly.” Yes, “though he is the High and Holy One that inhabiteth eternity, whose name is Holy, yet will he dwell with him that is poor and of a contrite spirit, to revive the spirit of the humble, and to revive the heart of the contrite:” nor shall all the angels in heaven so occupy his attention, but that “he will look through all their shining ranks to the poor and contrite man, who trembles at his word.” Nor is it the prayer only of the contrite that he will listen to; he will not despise their desire; their very sighs shall enter into his ears, and their tears be treasured up in his vials. What amazing condescension is this! Were it but an earthly monarch that so humbled himself, the whole world would sound with his praises: but He, of whom these things are spoken, is King of kings, and Lord of lords. What praises, then, should we render unto him? Never will his grace be fully appreciated, till we shall see the infinite distance which there is between him and us, and the unworthiness of those to whom this mercy is vouchsafed.]

2. How inconceivable is the folly of prayerless men—

[Thousands, who imagine that they pray, do nothing but deceive their own souls. For what is their prayer, but a solemn mockery of their God? Let those who never pray, but according to some form which they either read out of a book or repent from memory, inquire what has been the frame of their minds in prayer; and they will find that they have, for the most part, “drawn nigh to God with their lips, whilst their hearts have been far from him.” I mean not to say that persons may not pray with, as truly and fervently as without, a form: for they who have ever entered into the spirit of the Liturgy, know the contrary. But no real saint ever lived without pouring out before God, from time to time, many “cries and breathings” which proceeded from the state of his own mind, and which no written form could have furnished. And if this be not our habit, we are as truly prayerless, as if we had never used even an outward form. Let me then ask of such persons, Have you no sins to confess to God? no mercies to implore? no blessings to be thankful for? or have you any other source from whence you can derive the blessings you stand in need of? Ah! think how soon the season for prayer will be for ever past; and how vain even the most importunate supplications will soon be, though you should pray only for a drop of water to cool your tongue. Be in earnest, I pray you, and no longer deceive your own souls. Our Lord tells you, that the mere formalist worships him in vain.” And if you will only candidly examine the state and habit of your souls when at a throne of grace, you shall attain a deep insight into your real character, and shall know, with great precision, the doom that awaits you in the eternal world. What will be your feelings in that world, when you reflect, that when all heaven was offered you, you would not so much as ask for it! How will the poor ignorant heathen condemn you, when their labours in the pursuit of happiness shall be recounted, and your reluctance even to offer a prayer shall be adduced against you! See the papist, with all his penances and mortifications; will not he also condemn you? See but a beggar, in the pursuit of relief for his body; how urgent! how importunate! how averse to take a denial. Shall not he also rise up in judgment against you? Verily, the bitterest reflection in hell itself will be, that, when the Lord Jesus Christ had purchased heaven for you by his blood, and offered it to you freely in answer to your prayers, you deemed the task too heavy, and the terms too hard. May God in his mercy save you from such bitter reflections as these! And may it never be said of you, in relation to the heavenly glory, “They had it not, because they asked it not.”]

3. How truly blessed are they who live nigh unto their God in prayer—

[They understand the subject, and can bear witness to the truth of God in relation to it. Often have they gone to a throne of grace oppressed with their sins, which, like an insupportable burthen, sink them to the earth: but God has sustained them, and given them “rest unto their souls.” They went contemplating nothing but continued and perhaps augmented sorrows; and, “ere they were aware, their souls are made like the chariots of Ammi-nadib [Note: Song of Solomon 6:12.]:” “even before they called, he answered; and while they were yet speaking, he heard.” Know ye, then, your privilege: Carry to the Lord your every want, your every fear; and “cast all your care on him, who careth for you.” “Commit your way to him, and” not only shall your trials be alleviated, but “your very thoughts,” the most variable things under the whole heaven, “shall be established.” “This is the heritage of the servants of the Lord;” and they who possess it, enjoy a heaven upon earth. Go on, then, improving daily your liberty of access to God; and spread before him all your wants, and “make known with confidence your requests unto him:” so shall “the peace of God now rule your hearts,” and “God himself be your portion, and your eternal great reward.”]