Does Prayer Influence God?

How God Gives.


Some one may object to all this that the statements of God's word do not
agree with this point of view.

At random memory brings up a few very familiar passages, frequently
quoted. "Call unto Me, and I will answer thee, and will shew thee great
things, and difficult, that thou knowest not."[9] "And call upon Me in the
day of trouble; I will deliver thee and thou shalt glorify Me."[10] "Ask,
and it shall be given you; seek, and ye shall find; knock, and it shall be
opened unto you."[11] Here it seems, as we have for generations been
accustomed to think, that our asking is the thing that influences God to
do. And further, that many times persistent, continued asking is necessary
to induce God to do. And the usual explanation for this need of
persistence is that God is testing our faith, and seeking to make certain
changes in us, before granting our requests. This explanation is without
doubt quite true, _in part_. Yet the thing to mark is that it explains
_only_ in part. And when the whole circle of truth is brought into view,
this explanation is found to cover only a small part of the whole.

We seem to learn best about God by analogies. The analogy never brings all
there is to be learned. Yet it seems to be the nearest we can get. From
what we know of ourselves we come to know Him.

Will you notice how men give? Among those who give to benevolent
enterprises there are three sorts of givers, with variations in each.

There is the man who gives because he is influenced by others. If the
right man or committee of men call, and deftly present their pleas,
playing skillfully upon what may appeal to him; his position; his egotism;
the possible advantage to accrue; what men whom he wants to be classed
with are doing, and so on through the wide range that such men are
familiar with; if they persist, by and by he gives. At first he seems
reluctant, but finally gives with more or less grace. That is one sort of
giver.

There is a second sort: the man of truly benevolent heart who is desirous
of giving that he may be of help to other men. He listens attentively when
pleas come to him, and waits only long enough to satisfy himself of the
worth of the cause, and the proper sort of amount to give, and then gives.

There is a third sort, the rarest sort. This second man a stage farther
on, who _takes the initiative_. He looks about him, makes inquiries, and
thinks over the great need in every direction of his fellow men. He
decides where his money may best be used to help; and then himself offers
to give. But his gift may be abused by some who would get his money if
they could, and use it injudiciously, or otherwise than he intends. So he
makes certain conditions which must be met, the purpose of which is to
establish sympathetic relations in some particular with those whom he
would help. An Englishman's heart is strongly moved to get the story of
Jesus to the inland millions of Chinese. He requests the China-Inland
Mission to control the expenditure of almost a million dollars of his
money in such a way as best to secure the object in his heart. An American
gives a large sum to the Young Men's Christian Association of his home
city to be expended as directed. His thought is not to build up this
particular organization, but to benefit large numbers of the young men of
his town who will meet certain conditions which he thinks to be for their
good. He has learned to trust this organization, and so it becomes his
trustee.

Another man feels that if the people of New York City can be given good
reading they can thereby best be helped in life. And so he volunteers
money for a number of libraries throughout that city. And thousands who
yearn to increase their knowledge come into sympathy with him in that one
point through his gift. In all such cases the giver's thought is to
accomplish certain results in those whose purpose in certain directions is
sympathetic with his own.

Any human illustration of God must seem crude. Yet of these three sorts of
givers there is one and only one that begins to suggest how God gives. It
may seem like a very sweeping statement to make, yet I am more and more
disposed to believe it true that _most persons_ have unthinkingly thought
of God's answering prayer as the first of these three men give. Many
others have had in mind some such thought as the second suggests. Yet to
state the case even thus definitely is to make it plain that neither of
these ways in any manner illustrate God's giving. The third comes the
nearest to picturing the God who hears and answers prayer. Our God has a
great heart yearning after His poor prodigal world, and after each one in
it. He longs to have the effects of sin removed, and the original image
restored. He takes the initiative. Yet everything that is done for man
must of necessity be through man's will; by his free and glad consent. The
obstacles in the way are not numberless nor insurmountable, but they are
many and they are stubborn. There is a keen, cunning pretender-prince who
is a past-master in the fine art of handling men. There are wills warped
and weakened; consciences blurred; minds the opposite of keen,
sensibilities whose edge has been dulled beyond ordinary hope of being
ever made keen again. Sin has not only stained the life, but warped the
judgment, sapped the will, and blurred the mental vision. And God has a
hard time just because every change must of necessity be through that
sapped and warped will.

Yet the difficulty though great is never complex but very simple. And so
the statement of His purpose is ever exquisitely simple. Listen again:
"Call unto Me, and I will answer thee and shew thee great things and
difficult which thou knowest not." If a man call he has already turned his
face towards God. His will has acted, and acted doubly; away from the
opposite, and _towards_ God, a simple step but a tremendous one. The
calling is the point of sympathetic contact with God where their purposes
become the same. The caller is beset by difficulties and longs for
freedom. The God who speaks to him saw the difficulties long ago and
eagerly longed to remove them. Now they have come to agreement. And
through this willing will God eagerly works out His purpose.

A Very Old Question.


This leads to a very old question: Does prayer influence God? No question
has been discussed more, or more earnestly. Skeptical men of fine
scientific training have with great positiveness said "no." And Christian
men of scholarly training and strong faith have with equal positiveness
said "yes." Strange to say both have been right. Not right in all their
statements, nor right in all their beliefs, nor right in all their
processes of thinking, but right in their ultimate conclusions as
represented by these short words, "no," and "yes." Prayer does not
influence God. Prayer surely does influence God. It does not influence His
purpose. It does influence His action. Everything that ever has been
prayed for, of course I mean every right thing, God has already purposed
to do. But He does nothing without our consent. He has been hindered in
His purposes by our lack of willingness. When we learn His purposes and
make them our prayers we are giving Him the opportunity to act. It is a
double opportunity: manward and Satanward. We are willing. Our willingness
checkmates Satan's opposition. It opens the path to God and rids it of the
obstacles. And so the road is cleared for the free action already planned.

The further question of nature's laws being sometimes set aside is wholly
a secondary matter. Nature's laws are merely God's habit of action in
handling secondary forces. They involve no purpose of God. His purposes
are regarding moral issues. That the sun shall stay a bit longer than
usual over a certain part of the earth is a mere detail with God. It does
not affect His power for the whole affair is under His finger. It does not
affect His purpose for that as concerning far more serious matters. The
emergencies of earth wrought by sin necessitate just such incidents, that
the great purpose of God for man shall be accomplished.

Emergencies change all habits of action, divine and human. They are the
real test of power. If a man throw down the bundle he is carrying and make
a quick wild dash out into the middle of the street, dropping his hat on
the way, and grasp convulsively for something on the ground when no cause
appears for such action we would quickly conclude that the proper place
for him is an asylum. But if a little toddling child is almost under the
horse's hoofs, or the trolley car, no one thinks of criticising, but
instead admires his courage, and quick action, and breathlessly watches
for the result. Emergencies call for special action. They should control
actions, where they exist. Emergencies explain action, and explain
satisfactorily what nothing else could explain.

_The world is in a great emergency through sin._ Only as that tremendous
fact grips us shall we be men of prayer, and men of action up to the limit
of the need, and to the limit of the possibilities. Only as that intense
fact is kept in mind shall we begin to understand God's actions in
history, and in our personal experiences. The greatest event of earth, the
cross, was an emergency action.

The fact that prayer does not make any change in God's thought or
purpose, reveals His marvellous love in a very tender way.

Suppose I want something very much and _need_ as well as want. And I go to
God and ask for it. And suppose He is reluctant about giving: had not
thought about giving me that thing; and rather hesitates. But I am
insistent, and plead and persist and by and by God is impressed with my
earnestness, and sees that I really need the thing, and answers my prayer,
and gives me what I ask. Is not that a loving God so to listen and yield
to my plea? Surely. How many times just such an instance has taken place
between a child and his father, or mother. And the child thinks to
himself, "How loving father is; he has given me the thing I asked for."

But suppose God is thinking about me all the time, and planning, with
love-plans for me, and longing to give me much that He has. Yet in His
wisdom He does not give because I do not know my own need, and have not
opened my hand to receive, yes, and, further yet, likely as not, not
knowing my need I might abuse, or misuse, or fail to use, something given
before I had felt the need of it. And now I come to see and feel that need
and come and ask and He, delighted with the change in me, eagerly gives.
Tell me, is not that a very much more loving God than the other conception
suggests? The truth is _that_ is God. Jesus says, "Your Father knoweth
what things ye have need of _before ye ask_." And He is a Father. And
with God the word father means mother too. Then what He _knows_ we need He
has _already planned_ to give. The great question for me then in praying
for some personal thing is this: Do _I_ know what _He_ knows I need? Am I
thinking about what He is thinking about for me?

And then remember that God is so much more in His loving planning than the
wisest, most loving father we know. Does a mother think into her child's
needs, the food, and clothing and the extras too, the luxuries? That is
God, only He is more loving and wiser than the best of us. I have
sometimes thought this: that if God were to say to me: "I want to give you
something as a special love-gift; an extra because I love you: what would
you like to have?" Do you know I have thought I would say, "Dear God,
_you_ choose. _I_ choose what _you_ choose." He is thinking about me. He
knows what I am thinking of, and what I would most enjoy, and He is such a
lover-God that He would choose something Just a bit finer than I would
think. I might be thinking of a dollar, but likely as not He is thinking
of a double eagle. I am thinking of blackberries, big, juicy blackberries,
but really I do not know what blackberries are beside the sort He knows
and would choose for me. That is our God. Prayer does not and cannot
change the purpose of such a God. For every right and good thing we might
ask for He has already planned to give us. But prayer does change the
action of God. Because He cannot give against our wills, and our
willingness as expressed by our asking gives Him the opportunity to do as
He has already planned.

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Hindrances to Prayer

Why the Results Fail. 2. Why the Results Are Delayed. 3. The Great
Outside Hindrance, or, the Relation of Prayer to Satan.

Why the Results Fail

Breaking 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 that _thousands_ of 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
that _break off connection_ with God, the source of the changing power.
Then there are certain things in us that _delay, or diminish_ the results;
that interfere with the full swing of the prayer plan of operations. And
then there is a great _outside_ hindrance to be reckoned upon. To-day we
want to talk together of the first of these, namely, the hindrances that
_break off connections_ between 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:--_sin_ hinders 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."[12] Why?
What's the difficulty? These outstretched hands are _soiled!_ 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,[13] God Himself is talking again. Listen
"Behold! the _Lord's_ hand is not shortened: _His_ ear is not heavy."
There is no trouble on the _up_ side. God is all right. "But"--listen with
both your ears--"your _iniquities_ ... your _sins_ ... your _hands_ ...
your _fingers_ ... your _lips_ ... your _tongue_ ..." the slime of sin is
oozing over everything! Turn back to that sixty-sixth Psalm[14]--"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 is
_breaking 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 one _cuts_ the 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. Now _sin 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 may _not_ be
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 see _sin 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 is _pulling with God_ in His plan for a world.

Shall we not put out the thing that is wrong? or put in the thing the
Master wants in? For _Jesus'_ sake? Aye for _men's_ sake: 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.
Walking In Gods Blessings From This Day Forward!