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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Prayer the Greatest Outlet of Power

Five Outlets of Power.


A great sorrow has come into the heart of God. Let it be told only in
hushed voice--one of His worlds is _a prodigal_! Hush your voice yet
more--_ours_ is that prodigal world. Let your voice soften down still
more--_we_ have _consented_ to the prodigal part of the story. But, in
softest tones yet, He has won some of us back with His strong tender love.
And now let the voice ring out with great gladness--we won ones may be the
pathway back to God for the others. That is His earnest desire. That
should be our dominant ambition. For that purpose He has endowed us with
peculiar power.

There is one inlet of power in the life--anybody's life--any kind of
power: just one inlet--the Holy Spirit. He is power. He is in every one
who opens his door to God. He eagerly enters every open door. He comes in
by our invitation and consent. His presence within is the vital thing.

But with many of us while He is in, He is not in control: in as guest; not
as host. That is to say He is hindered in His natural movements; tied up,
so that He cannot do what He would. And so we are not conscious or only
partially conscious of His presence. And others are still less so. But to
yield to His mastery, to cultivate His friendship, to give Him full
swing--that will result in what is called power. One inlet of power--the
Holy Spirit in control.

There are five outlets of power: five avenues through which this One
within shows Himself, and reveals His power.

First: through the life, what we are. Just simply what we are. If we be
right the power of God will be constantly flowing out, though we be not
conscious of it. It throws the keenest kind of emphasis on a man being
right in his life. There will be an eager desire to serve. Yet we may
constantly do more in what we are than in what we do. We may serve better
in the lives we live than in the best service we ever give. The memory of
that should bring rest to your spirit when a bit tired, and may be
disheartened because tired.

Second: through the lips, what we say. It may be said stammeringly and
falteringly. But if said your best with the desire to please the Master it
will be God-blest. I have heard a man talk. And he stuttered and blushed
and got his grammar badly tangled, but my heart burned as I listened. And
I have heard a man talk with smooth speech, and it rolled off me as easily
as it rolled out of him. Do your best, and leave the rest. If we are in
touch with God His fire burns whether the tongue stammer or has good
control of its powers.

Third: through our service, what we do. It may be done bunglingly and
blunderingly. Your best may not be the best, but if it be your best it
will bring a harvest.

Fourth: through our money, what we do not keep, but loosen out for God.
Money comes the nearest to omnipotence of anything we handle.

And, fifth: through our prayer, what we claim in Jesus' name.

And by all odds the greatest of these is the outlet through prayer. The
power of a life touches just one spot, but the touch is tremendous. What
is there we think to be compared with a pure, unselfish, gently strong
life. Yet its power is limited to one spot where it is being lived. Power
through the lips depends wholly upon the life back of the lips. Words that
come brokenly are often made burning and eloquent by the life behind them.
And words that are smooth and easy, often have all their meaning sapped by
the life back of them. Power through service may be great, and may be
touching many spots, yet it is always less than that of a life. Power
through money depends wholly upon the motive back of the money. Begrudged
money, stained money, soils the treasury. That which comes nearest to
omnipotence also comes nearest to impotence. But the power loosened out
through prayer is as tremendous, at the least, to say no more just now, is
as tremendous as the power of a true fragrant life and, mark you, _and_,
may touch not one spot but wherever in the whole round world you may
choose to turn it.

The greatest thing any one can do for God and for man is to pray. It is
not the only thing. But it is the chief thing. A correct balancing of the
possible powers one may exert puts it first. For if a man is to pray
right, he must first _be_ right in his motives and life. And if a man _be_
right, and put the practice of praying in its right place, then his
serving and giving and speaking will be fairly fragrant with the presence
of God.

The great people of the earth to-day are the people who pray. I do not
mean those who talk about prayer; nor those who say they believe in
prayer; nor yet those who can explain about prayer; but I mean these
people who _take_ time and _pray_. They have not time. It must be taken
from something else. This something else is important. Very important, and
pressing than prayer. There are people that put prayer first, and group
the other items in life's schedule around and after prayer.

These are the people to-day who are doing the most for God; in winning
souls; in solving problems; in awakening churches; in supplying both men
and money for mission posts; in keeping fresh and strong these lives far
off in sacrificial service on the foreign field where the thickest
fighting is going on; in keeping the old earth sweet awhile longer.

It is wholly a secret service. We do not know who these people are, though
sometimes shrewd guesses may be made. I often think that sometimes we pass
some plain-looking woman quietly slipping out of church; gown been turned
two or three times; bonnet fixed over more than once; hands that have not
known much of the softening of gloves; and we hardly giver her a passing
thought, and do not know, nor guess, that perhaps _she_ is the one who is
doing far more for her church, and for the world, and for God than a
hundred who would claim more attention and thought, _because she prays_;
truly prays as the Spirit of God inspires and guides.

Let me put it this way: God will do as a result of the praying of the
humblest one here what otherwise He _would_ not do. Yes, I can make it
stronger than that, and I must make it stronger, for the Book does.
Listen: God will do in answer to the prayer of the weakest one here what
otherwise he _could_ not do. "Oh!" someone thinks, "you are getting that
too strong now." Well, you listen to Jesus' own words in that last long
quiet talk He had with the eleven men between the upper room and the
olive-green. John preserves much of that talk for us. Listen: "Ye did not
choose Me, but I chose you, and appointed you, that ye should go and bear
fruit, and that your fruit should abide: that"--listen, a part of the
purpose why we have been chosen--"that whatsoever ye shall ask of the
Father in My name, He _may_ give it you."[1] Mark that word "may"; not
"shall" this time but _may_. "Shall" throws the matter over on God--His
purpose. "May" throws it over upon us--our cooperation. That is to say our
praying makes it possible for God to do what otherwise He could not do.

And if you think into it a bit, this fits in with the true conception of
prayer. In its simplest analysis prayer--all prayer--has, must have, two
parts. First, a God to give. "Yes," you say, "certainly, a God wealthy,
willing, all of that." And, just as certainly, there must be a second
factor, _a man to receive_. Man's willingness is God's channel to the
earth. God never crowds nor coerces. Everything God does for man and
through man He does with man's consent, always. With due reverence, but
very plainly, let it be said that God can do nothing for the man with shut
hand and shut life. There must be an open hand and heart and life
_through_ which God can give what He longs to. An open life, an open hand,
open upward, is the pipe line of communication between the heart of God
and this poor befooled old world. Our prayer is God's opportunity to get
into the world that would shut Him out.
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