occupied. The term "name" stands in Scripture for the person whom it describes; hence to pray in the name of Christ is to share with him the glory of his throne-power. Says Andrew Murray, "When I go in the name of another I deny myself, I take not only his name, but himself, and what he is, instead of myself, and what I am." In like manner Dr. A. J. Gordon represents Christians as "entering into his person and appropriating his will, so that when they pray it is as if Jesus himself stood in God's presence, and made intercession." To the same effect are the words of Dr. James Denney: "To pray in the name of Christ is to present to God petitions which Jesus will present again in our name, saying 'Amen' to our prayer." To pray in Christ's name is also to pray "in Christ's mind and spirit" (Tholuck); it is to get out of the self-life into the Christ-life; it is to be so ensphered in him that nothing is thought of, nothing is asked for, that lies outside his will, and in which he cannot share. As Dr. George B. Stevens has said, "To pray in his name is to hold all our petitions subject to the spirit of his life of supreme trust and obedience. When we thus pray we ask that all of our prayers may be as his; that they may be purged from all self-seeking, and may express the attitude of hearts which are in harmony with God's will; and our unshaken confidence in his providence and grace." When this identification of our wills with the will of Christ has been reached we become "a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ" (1 Pet. 2. 5); and our prayers being offered in his name are accepted as his. 14. A Twofold Condition of Prevailing Prayer. "If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you" (John 15. 7). The word "if" implies an alternative. It limits the answer of prayer to those who fulfill the twofold condition which is here laid down. No one else has any reason to expect an answer to prayer. That twofold condition consists in abiding in Christ, and having his word abiding in us. The force of the Master's words evidently is, "If ye abide in me, and as a result of that abiding have my word abiding in you, your prayers shall be effectual." Those who abide in Christ think his thoughts, get his point of view, express his desires, pray his prayers. Those in whom his word abides have their minds enlightened in the knowledge of his will; their whole being, so to speak, is saturated with his words; "their desires, their understanding, their affections, their wills all being steeped in those great truths which the Master spoke" (Alexander McLaren). By his indwelling word they are governed and directed in all their inward motions and in all their outward actions, so that they not only live and pray in him, but he lives and prays through them. When we abide in him we pray as Jesus would have prayed in our place; when his word abides in us we pray as the mouthpiece of Jesus himself. According to both representations, the prayer offered is in such absolute oneness with the will of Christ that the Father can afford to give us what we ask. Prayer that fulfills these conditions cuts at the root of all self-will and selfish desire. It purifies our motives and exalts our spiritual aims. If before proffering a request we were to pause and inquire, "Would Jesus have asked for this?" or, "If he could speak through me, would he ask for it?" we would be brought face to face with the acceptance or rejection of God's holy will; and it is only when his will is joyfully accepted that we have any ground for believing that at the right time, and in the right way, he will do for us whatever we ask. Whittier remarks that "the simple heart that freely asks in love, receives." To ask in love is to ask with the yea of the entire soul. And this is generally a thing that is reached by gradual growth. It takes time to get into the heart and mind and will of the Divine Friend and to get his heart and mind and will into us. Such an intersphering of personalities cannot be attained without much close and intimate communion. The initial act of fellowship has to pass into fixed habit. Union with him has to become abiding with him; the planting of his word in the soil of the heart has to be followed by its rooting and fruiting before the place of power is reached where we can speak for Christ, and he can speak through us. |