Pink served as a pastor for churches in Colorado, California, Kentucky, and South Carolina. SKU: Publisher: Baker Books. Pages: Binding: Paperback. See Also: Audiobook. Current Stock:. Pink, Arthur W. The Nature of God Pink. Add to Cart. It ought to be apparent that there could be little or no comfort in praying to a God that was like the chameleon, which changes its color every day.
What encouragement is there to lift up our hearts to One who is in one mind yesterday and another today? What would be the use of petitioning an earthly monarch if we knew he was so mutable as to grant a petition one day and deny it another? Is it not the very unchangeableness of God which is our greatest encouragement to pray? It is because He is "without variableness or shadow of turning" we are assured that if we ask anything according to His will we are most certain of being heard. Well did Luther remark, "Prayer is not overcoming God's reluctance, but laying hold of His willingness.
And this leads us to offer a few remarks concerning the design of prayer. Why has God appointed that we should pray? The vast majority of people would reply, In order that we may obtain from God the things which we need. While this is one of the purposes of prayer it is by no means the chief one.
Moreover, it considers prayer only from the human side, and prayer sadly needs to be viewed from the Divine side. Let us look, then, at some of the reasons why God has bidden us to pray. First and foremost, prayer has been appointed that the Lord God Himself should be honored. God requires we should recognize that He is, indeed, "the high and lofty One that inhabiteth eternity" Isa. God requires that we shall own His universal dominion : in petitioning God for rain Elijah did but confess His control over the elements; in praying to God to deliver a poor sinner from the wrath to come we acknowledge that "salvation is of the LORD" Jonah ; in supplicating His blessing on the Gospel unto the uttermost parts of the earth we declare His rulership over the whole world.
Again; God requires that we shall worship Him, and prayer, real prayer, is an act of worship.
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Prayer is an act of worship inasmuch as it is the prostrating of the soul before Him; inasmuch as it is a calling upon His great and holy name; inasmuch as it is the owning of His goodness, His power, His immutability, His grace, and inasmuch as it is the recognition of His Sovereignty, owned by a submission to His will.
It is highly significant to notice in this connection that the Temple wasn't termed by Christ the House of Sacrifice, but instead, the House of Prayer. Again; prayer redounds to God's glory, for in prayer we do but acknowledge dependency upon Him. When we humbly supplicate the Divine Being we cast ourselves upon His power and mercy. In seeking blessings from God we own that He is the Author and Fountain of every good and perfect gift.
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That prayer brings glory to God is further seen from the fact that prayer calls faith into exercise, and nothing from us is so honoring and pleasing to Him as the confidence of our hearts. In the second place, prayer is appointed by God for our spiritual blessing, as a means for our growth in grace. When seeking to learn the design of prayer, this should ever occupy us before we regard prayer as a means for obtaining the supply of our need. Prayer is designed by God for our humbling. Prayer, real prayer, is a coming into the Presence of God, and a sense of His awful majesty produces a realization of our nothingness and unworthiness.
Again; prayer is designed by God for the exercise of our faith. Faith is begotten in the Word Rom. Concerning the hypocrite the question is asked, "Will he delight himself in the Almighty? Will he always call upon God? But they that love the Lord cannot be long away from Him, for they delight in unburdening themselves to Him.
Not only does prayer call love into action but through the direct answers vouchsafed to our prayers our love to God is increased-"I love the LORD, because He hath heard my voice and my supplications" Psa. Again; prayer is designed by God to teach us the value of the blessings we have sought from Him, and it causes us to rejoice the more when He has bestowed upon us that for which we supplicate Him.
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Third, prayer is appointed by God for our seeking from Him the things which we are in need of. But here a difficulty may present itself to those who have read carefully the previous chapters of this book. If God has foreordained, before the foundation of the world, everything which happens in time, what is the use of prayer? If it is true that "of Him and through Him and to Him are all things" Rom. Ere replying directly to these queries it should be pointed out how that there is just as much reason to ask, What is the use of me coming to God and telling Him what He already knows?
Wherein is the use of me spreading before Him my need, seeing He is already acquainted with it? Prayer is not for the purpose of informing God, as if He were ignorant the Saviour expressly declared "for your Father knoweth what things ye have need of, before ye ask Him"-Matt. Prayer is not appointed for the furnishing of God with the knowledge of what we need, but is designed as a confession to Him of our sense of need. In this, as in everything, God's thoughts are not as ours.
God requires that His gifts should be sought for. He designs to be honored by our asking, just as He is to be thanked by us after He has bestowed His blessing. However, the question still returns on us, If God be the Predestinator of everything that comes to pass, and the Regulator of all events, then is not prayer a profitless exercise?
A sufficient answer to these questions is that God bids us to pray, "Pray without ceasing" 1 Thess.
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And again, "men ought always to pray" Luke And further: Scripture declares that "the prayer of faith shall save the sick," and "the effectual fervent prayer of a righteous man availeth much" James , 16 ; while the Lord Jesus Christ, our perfect Example in all things, was preeminently a Man of Prayer. Thus, it is evident, that prayer is neither meaningless nor valueless. But still this does not remove the difficulty nor answer the question with which we started out.
What then is the relationship between God's Sovereignty and Christian prayer? First of all, we would say with emphasis, that prayer is not intended to change God's purpose, nor is it to move Him to form fresh purposes. God has decreed that certain events shall come to pass through the means He has appointed for their accomplishment.
God has elected certain ones to be saved, but He has also decreed that these shall be saved through the preaching the Gospel.
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The Gospel, then, is one of the appointed means for the working out of the eternal counsel of the Lord; and prayer is another. God has decreed the means as well as the end, and among the means is prayer. Even the prayers of His people are included in His eternal decrees. Therefore, instead of prayers being in vain they are among the means through which God exercises His decrees. That prayers for the execution of the very things decreed by God are not meaningless is clearly taught in the Scriptures. Elijah knew that God was about to give rain, but that did not prevent him from at once betaking himself to prayer James , Daniel "understood" by the writings of the prophets that the captivity was to last but seventy years, yet when these seventy years were almost ended we are told that he set his face "unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes" Dan.
God told the prophet Jeremiah "For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end"; but instead of adding, there is, therefore, no need for you to supplicate Me for these things, He said, "Then shall ye call upon Me, and ye shall go and pray unto Me, and I will hearken unto you" Jer.
Here then is the design of prayer: not that God's will may be altered, but that it may be accomplished in His own good time and way. It is because God has promised certain things that we can ask for them with the full assurance of faith. It is God's purpose that His will shall be brought about by His own appointed means, and that He may do His people good upon His own terms, and that is, by the 'means' and 'terms' of entreaty and supplication. Did not the Son of God know for certain that after His death and resurrection He would be exalted by the Father. Assuredly He did. Did not He know that none of His people could perish?
Finally, it should be said that God's will is immutable, and cannot be altered by our cryings. When the mind of God is not toward a people to do them good, it cannot be turned to them by the most fervent and importunate prayer of those who have the greatest interest in Him: "Then said the LORD unto me, Though Moses and Samuel stood before Me, yet My mind could not be toward this people: cast them out of My sight, and let them go forth" Jer.
The prayers of Moses to enter the promised land is a parallel case. Our views respecting prayer need to be revised and brought into harmony with the teaching of Scripture on the subject. The prevailing idea seems to be that I come to God and ask Him for something that I want, and that I expect Him to give me that which I have asked.
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But this is a most dishonoring and degrading conception. The popular belief reduces God to a servant, our servant: doing our bidding, performing our pleasure, granting our desires. No; prayer is a coming to God, telling Him my need, committing my way unto the Lord, and leaving Him to deal with it as seemeth Him best. This makes my will subject to His, instead of, as in the former case, seeking to bring His will into subjection to mine. No prayer is pleasing to God unless the spirit actuating it is "not my will, but Thine be done.
Should it be said, to what purpose then is prayer? For though He has purposed, provided, and promised them, yet He will be sought unto, to give them, and it is a duty and privilege to ask. When they are blessed with a spirit of prayer it forebodes well, and looks as if God intended to bestow the good things asked, which should be asked always with submission to the will of God, saying, Not my will but Thine be done" John Gill. The distinction just noted above is of great practical importance for our peace of heart.
Perhaps the one thing that exercises Christians as much as anything else is that of unanswered prayers. They have asked God for something: so far as they are able to judge they have asked in faith believing they would receive that for which they had supplicated the Lord: and they have asked earnestly and repeatedly, but the answer has not come. The result is that, in many cases, faith in the efficacy of prayer becomes weakened, until hope gives way to despair and the closet is altogether neglected.
Is it not so? Now will it surprise our readers when we say that every real prayer of faith that has ever been offered to God has been answered? Yet we unhesitatingly affirm it. But in saying this we must refer back to our definition of prayer. Let us repeat it. Prayer is a coming to God, telling Him my need or the need of others , committing my way unto the Lord, and then leaving Him to deal with the case as seemeth Him best.
This leaves God to answer the prayer in whatever way He sees fit, and often, His answer may be the very opposite of what would be most acceptable to the flesh; yet, if we have really LEFT our need in His hands it will be His answer, nevertheless. Let us look at two examples. In John 11 we read of the sickness of Lazarus.
The Lord "loved" him, but He was absent from Bethany. The sisters sent a messenger unto the Lord acquainting Him of their brother's condition. And note particularly how their appeal was worded-"Lord, behold, he whom Thou lovest is sick. They did not ask Him to heal Lazarus. They did not request Him to hasten at once to Bethany. They simply spread their need before Him, committed the case into His hands, and left Him to act as He deemed best! And what was our Lord's reply? Did He respond to their appeal and answer their mute request?
Certainly He did, though not, perhaps, in the way they had hoped. He answered by abiding "two days still in the same place where He was" John , and allowing Lazarus to die!