Genesis 4:26

Then began men to call upon the name of the Lord

Prayer

Prayer is speaking to God--on any subject, with any object, in any place, and in any way.

I. PRAYER SO REGARDED IS AN INSTINCT. It seems to be natural to man to look upwards and address himself to his God. Even in the depth of lost knowledge and depraved feeling, the instinct of prayer will assert itself. A nation going to war with another nation will call upon its God for success and victory; and an individual man, from the bedside of a dying wife or child, will invoke the aid of One supposed to be mighty, to stay the course of a disease which the earthly physician has pronounced incurable and mortal. Just as the instinct of nature brings the child in distress or hunger to a father’s knee or to a mother’s bosom, even so does created man turn in great misery to a faithful Creator, and throw himself upon His compassion and invoke His aid.

II. BUT PRAYER IS A MYSTERY TOO. The mysteriousness of prayer is an argument for its reasonableness. It is not a thing which common men would have thought of or gone after for themselves. The idea of holding a communication with a distant, an unseen, a spiritual being, is an idea too sublime, too ethereal for any but poets or philosophers to have dreamed of, bad it not been made instinctive by the original Designer of our spiritual frame.

III. PRAYER IS ALSO A REVELATION. Many things waited for the coming of Christ to reveal them, but prayer waited not. Piety without knowledge there might be; piety without prayer could not be. And so Christ had no need to teach as a novelty the duty or the privilege of prayer. He was able to assume that all pious men, however ignorant, prayed; and to say therefore only this--“When ye pray, say after this manner.” (Dean Vaughan.)

The first public revival of religion

I. Consider THE STATE OF THE TIMES HERE REFERRED TO. “Then”--“then began men to call upon the name of the Lord.” What was the state of the times, when this revival of religion took place? It was very bad. There were evidently two parties--the children of men and the sons of God--the men of this world and the men not of this world--the faithful in Christ Jesus and the unbelieving and ungodly. And these, it seems--the worldly-minded and corrupt--were growing greatly in boldness and recklessness of crime. They congregated in cities, and so kept each other in countenance; they had their unions for pleasure, for business, for sin; they poured contempt on God and godliness. Meanwhile the godly seed were few and separated. They worshipped God in privacy in their families. They wanted more of union with each other. It was now necessary to make a stand for true religion. What they believed with their heart, it was high time to confess with their lips.

II. Consider THE PUBLIC REVIVAL OF RELIGION WHICH THEN TOOK PLACE. The pious found it necessary and desirable to unite more closely together; and they found their bond of union in “the name of the Lord.” “They began,” the margin of our Bible says it may be rendered--“they began to call themselves by the name of the Lord.” Probably the expression includes both ideas; they “began to call themselves by the name of the Lord,” and they also “began to call upon His name.”

1. They “called themselves by His name.” They owned themselves openly His people. They were not ashamed of Him--of His name, of His truth, of His cause, nor of His people. They knew God in His grace, in the promise of the Messiah, by the help of the Spirit. What they knew, they believed; what they believed, they confessed; they “called themselves by the name of the lord.”

2. And then they also “called upon the name of the Lord.” We cannot think that so many years had passed away, and men had not yet begun to pray by themselves in secret, or with their households in family worship. But “then men began to call upon the name of the Lord” in social, united, and public worship. This probably is the meaning. The enemies of God were publicly united, and the people of God began publicly to unite. Those, for ungodly purposes; these, to promote vital godliness. The former, for profaneness; the latter, for prayer. This was a decided step; when they came out of their family circles and closets, to join together in public worship. Doubtless it attracted much observation, and excited much ridicule. Can you not fancy the ungodly of that day mocking the men of God as they went to their place of worship? disturbing (it may be) the little band when assembled, or following them with their taunts? But in vain. The Spirit of God brought His children to unite as brethren.

III. Consider our OWN INSTRUCTION in this subject. What is the state of our times? Is it good or bad? It is very mixed--much as it was then. Numbers have altogether erroneous views of the way of salvation. Numbers advocate another gospel than that of Jesus Christ. Infidelity also prevails to a fearful extent. But, still, there is a bright side also. There are more than a few now who know and who believe from the heart the promise of the Seed of the woman, and all its glorious fulfilment in the person, in the work, in the doctrine, in the grace of Jesus Christ. These also do “call upon the name of the Lord” in private. Oh! we are not of their number, if we neglect private prayer. Then, also, most persons of true piety do now call upon God in their families. But would we see religion revived? We must “call ourselves after the name of the Lord”; confess Christ faithfully before men; be not ashamed of Christian principles. And there must also be revived delight in public worship. This has ever been the case in revivals of true religion. Religion never flourishes without diligent and faithful use of the appointed means of grace. (J. Hambleton, M. A.)

A change in mode of worship

Some change is here intimated in the mode of approaching God in worship. The gist of the sentence, however, does not lie in the name of Jehovah. For this term was not then new in itself, as it was used by Eve at the birth of Cain; nor was it new in this connection, as the phrase now appears for the first time, and Jehovah is the ordinary term employed in it ever afterwards to denote the true God. As a proper name, Jehovah is the fit and customary word to enter into a solemn invocation. It is, as we have seen, highly significant. It speaks of the Self-existent, the Author of all existing things, and in particular of man; the Self-manifest, who has shown Himself merciful and gracious to the returning penitent, and with him keeps promise and covenant. Hence it is the custom itself of calling on the name of Jehovah, of addressing God by His proper name, which is here said to have been commenced. Growing man now comprehends all that is implied in the proper name of God, Jehovah, the Author of being, of promise, and of performance. He finds a tongue, and ventures to express the desires and feelings that have been long pent up in his breast, and are now bursting for utterance. These petitions and confessions are now made in an audible voice, and with a holy urgency and courage rising above the depressing sense of self-abasement to the confidence of peace and gratitude. These adorations are also presented in a social capacity, and thereby acquire a public notoriety. The father, the eider of the house, is the master of words, and he becomes the spokesman of the brotherhood in this new relationship into which they have spontaneously entered with their Father in heaven. The spirit of adoption has prompted the confiding and endearing terms, Abba, Father, and now the winged words ascend to heaven, conveying the adorations and aspirations of the assembled saints. (Prof. J. G. Murphy.)

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