THE SPIRIT OF SUPPLICATION
"I will pour upon the house of David the spirit of grace and of supplication."—Zach. xii. 10.
"The Spirit also helpeth our infirmity; for we know not how to pray as we ought; hut the Spirit Himself maketh intercession for us with groanings which cannot be uttered, and He that searcheth the hearts knoweth what is the mind of the Spirit, hecanse He maketh intercession for the saints according to God."—Rom. viii. 26, 27.
"With all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints."—Eph. vi. 18.
"Praying in the Holy Spirit."—Judk V. 21.
The Holy Spirit has been given to every child of God to be his life. He dwells in him, not as a separate Being in one part of his nature, but as his very life. He is the Divine power or energy by which his life is maintained and strengthened. All that a believer is called to be or to do, the Holy Spirit can and will work in him. If he does not know or yield to the Holy Guest, the Blessed Spirit cannot work, and his life is a sickly one, full of failure and of sin. As he yields, and waits, and obeys the leading of the Spirit, God works in him all that is pleasing in His sight.
This Holy Spirit is, in the first place, a Spirit of prayer. He was promised as a "Spirit of grace and supplication," the grace for supplication. He was sent forth into our hearts as "the Spirit of adoption, whereby we cry, Abba Father." He enables us to say in true faith and growing apprehension of its meaning, Our Father which art in heaven. "He maketh intercession for the saints according to God." And as we pray in the spirit, our worship is aa God seeks it to be, "in spirit and in truth." Prayer is just the breathing of the Spirit in us; power in prayer comes from the power of the Spirit in us, waited on and trusted in. Failure in prayer comes from feebleness of the Spirit's work in us. Our prayer is the index of the measure of the Spirit's work in us. To pray aright, the life of the Spirit must be right in us. For praying the effectual, much-availing prayer of the righteous man everything depends on being full of the Spirit.
There are three very simple lessons that the believer, who would enjoy the blessing of being taught to pray by the Spirit of prayer, must know. The first is: Believe that the. Spirit dwells in you (Eph. i. 13). Deep in the inmost recesses of his being, hidden and unfelt, every child of God has the Holy, Mighty, Spirit of God dwelling in him. He knows it by faith, the faith that, accepting God's word, realizes that of in you. "We know not what to pray as we ought;" ignorance, difficulty, struggle, marks our prayer all along. But, "the Spirit helpeth our infirmities." How ?" The Spirit Himself," deeper down than our thoughts or feelings, "maketh intercession for us with groanings which cannot be uttered." When you cannot find words, when your words appear cold and feeble, just believe: The Holy Spirit is praying in me. Be quiet before God, and give Him time and opportunity; in due season you will learn to pray. Beware of grieving the Spirit of prayer, by not honoring Him in patient, trustful surrender to His intercession in you.
The third lesson: Be filled with the Spirit (Eph. v. 18). I think that we have seen the meaning of the great truth: It is only the healthy spiritual life that can pray aright. The command comes to each of us: Be filled with the Spirit. That implies that while some rest content with the beginning, with a small measure of the Spirit's working, it is God's will that we should be filled with the Spirit. That means, from our side, that our whole being ought to be entirely yielded up to the Holy Spirit to be possessed and controlled by Him alone. And, from God's side, that we may count upon and expect the Holy Spirit to take possession and fill us. Has not our failure in prayer evidently been owing to our not having accepted the Spirit of prayer to be our life? To our not having yielded wholly to Him, whom the Father gave as the Spirit of His Son, to work the life of the Son in us? Let us, to say the very least, be willing to receive Him, to yield ourselves to God and trust Him for it. Let us not again willfully grieve the Holy Spirit by declining, by neglecting, by hesitating to seek to have Him as fully as He is willing to give Himself to us. If we have at all seen that prayer is the great need of our work and of the Church, if we have at all desired or resolved to pray more, let us turn to the very source of all power and blessing—let us believe that the Spirit of prayer, even in His fulness, is for us.
We all admit the place the Father and the Son have in our prayer. It is to the Father we pray, and from whom we expect the answer. It is in the merit, and name, and life of the Son, abiding in Him and He in us, that we trust to be heard. But have we understood that in the Holy Trinity all the Three Persons have an equal place in prayer, and that the faith in the Holy Spirit of intercession as praying in us is as indispensable as the faith in the Father and the Son? How clearly we have this in the words, " Through Christ we have access by one Spirit to the Father." As much as prayer must be to the Father, and through the Son, it must be by the Spirit. And the Spirit can pray in no other way in us, than as He lives in us. It is only as we give ourselves to the Spirit living and praying in us, that the glory of the prayer-hearing God, and the ever-blessed and most effectual mediation of the Son, can be known by us in their power. (Note D.)
Our last lesson: Pray in the Spirit for all saints (Eph. vi. 18). The Spirit, who is called "the Spirit of supplication," is also and very specially the Spirit of intercession. It is said of Him, " the Spirit Himself maketh intercession for us with groanings that cannot be uttered." "He maketh intercession for the saints." It is the same word as is used of Christ, "who also maketh intercession for us." The thought is essentially that of mediation— one pleading for another. When the Spirit of intercession takes full possession of us, all selfishness, as if we wanted Him separate from His intercession for others, and have Him for ourselves alone, is banished, and we begin to avail ourselves of our wonderful privilege to plead for men. We long to live the Christ-life of self-consuming sacrifice for others, as our heart unceasingly yields itself to God to obtain His blessing for those around us. Intercession then becomes, not an incident or an occasional part of our prayers, but their one great object. Prayer for ourselves then takes its true place, simply as a means for fitting us better for exercising our ministry of intercession more effectually.
May I be allowed to speak a very personal word to each of my readers? I have humbly besought God to give me what I may give them—Divine light and help truly to forsake the life of failure in prayer, and to enter, even now, and at once, upon the life of intercession which the Holy Spirit can enable them to lead. It can be done by a simple act of faith, claiming the fulness of the Spirit, that is, the full measure of the Spirit which you are capable in God's sight of receiving, and He is therefore willing to bestow. Will you not, even now, accept of this by faith?
Let me remind you of what takes place at conversion. Most of us, you probably too, for a time sought peace in efforts and struggles to give up sin and please God. But you did not find it thus. The peace of God's pardon came by faith, trusting God's word concerning Christ and His salvation. You had heard of Christ as the gift of His love, you knew that He was for you too, you had felt the movings and drawings of His grace, but never, till in faith in God's word you accepted Him as God's gift to you, did you know the peace and joy that He can give. Believing in Him and His saving love made all the difference, and changed your relation from one who had ever grieved Him, to one who loved and served Him. And yet, after a time, you have a thousand times wondered you love and serve Him so ill.
At the time of your conversion you knew little about the Holy Spirit. Later on you heard of His dwelling in you, and His being the power of God in you for all the Father intends you to be, and yet His indwelling and inworking have been something vague and indefinite, and hardly a source of joy or strength. At conversion you did not yet know your need of Him, and still less what you might expect of Him. But your failures have taught it you. And now you begin to see how you have been grieving Him, by not trusting and not following Him, by not allowing Him to work in you all God's pleasure.
All this can be changed. Just as you, after seeking Christ, and praying to Him, and trying without success, to serve Him, found rest in accepting Him by faith, just so you may even now yield yourself to the full guidance of the Holy Spirit, and claim and accept Him to work in you what God would have. Will you not do it? Just accept Him in faith as Christ's gift, to be the Spirit of your whole life, of your prayer life too, and you can count upon Him to take charge. You can then begin, however feeble you feel, and unable to pray aright, to bow before God in silence, with the assurance that He will teach you to pray.
My dear brother, as you consciously by faith accepted Christ, who pardoned, you can consciously now in the like faith accept of Christ who gives the Holy Spirit to do His work in you. "Christ redeemed us that we might receive the promise of the Spirit by faith." Kneel down, and simply believe that the Lord Christ, who baptizeth with the Holy Spirit, does now, in response to your faith, begin in you the blessed life of a full experience of the power of the indwelling Spirit. Depend most confidently upon Him, apart from all feeling or experience, as the Spirit of supplication and intercession to do His work. Renew that act of faith each morning, each time you pray; trust Him, against all appearances, to work in you, —be sure He is working,—and He will give you to know what the joy of the Holy Spirit is as the power of your life.
"I will pour out the Spirit of supplication." Do you not begin to see that the mystery of prayer is the mystery of the Divine indwelling. God in heaven gives His Spirit in our hearts to be there the Divine power praying in us, and drawing us upward to our God. God is a Spirit, and nothing but a like life and Spirit within us can hold communion with Him. It was this man was created for that God might dwell and work in Him, and be the life of his life. It was this Divine indwelling that- sin lost. It was this that Christ came to exhibit in His life, to win back for us in His death, and then to impart to us by coming again from heaven in the Spirit to live in His disciples. It is this the indwelling of God through the Spirit, that alone can explain and enable us to appropriate the wonderful promises given to prayer. God gives the Spirit as a Spirit of supplication, too, to maintain His Divine life within us as a life out of which prayer ever rises upward.
Without the Holy Spirit no man can call Jesus Lord, or cry, Abba Father; no man can worship in Spirit and truth, or pray without ceasing. The Holy Spirit is given the believer to be and do in him all that God wants him to be or do. He is given him especially as the Spirit of prayer and supplication. Is it not clear that everything in prayer depends upon our trusting the Holy Spirit to do His work in us. Yielding ourselves to His leading, depending only and wholly on Him.
We read "Stephen was a man full of faith and the Holy Spirit." The two ever go together, in exact proportion to each other. As our faith sees and trusts the Spirit in us to pray, and waits on Him, He will do His work, and it is the longing desire, and the earnest supplication, and the definite faith the Father seeks. Do let us know Him, and in the faith of Christ who unceasingly gives Him, cultivate the assured confidence, we can learn to pray as the Father would have us.