In my last post (here), I exhorted us to look back to our fathers who prevailed with God in prayer, and prayed that God would turn the hearts of the fathers back to us (Malachi 4:6), so we might prevail with God in prayer. May our God strengthen us and spur us on to the good work of prayer as we look back today to the example of our father Daniel, who walked in the ways of his father David. May God's Word go forth in His power, that through it, He make us wise unto salvation and equip us to give ourselves unto prayer.

Matthew Henry described Daniel's faithfulness in prayer to his God in spite of Darius' decree to the contrary in Daniel 6 (underlining mine):

"Here is 1. Proof made of Daniel's praying to his God, notwithstanding the late edict to the contrary ( 11): These men assembled; they came tumultuously together, so the word is, the same that was used ( 6), borrowed from Ps. ii. 1, Why do the heathen rage? They came together to visit Daniel, perhaps under pretence of business, at that time which they knew to be his usual hour of devotion; and, if they had not found him so engaged, they would have upbraided him with his faint-heartedness and distrust of his God, but (which they rather wished to do) they found him on his knees praying and making supplication before his God. For his love they are his adversaries; but, like his father David, he gives himself unto prayer, Ps. cix. 4."

J.A. Alexander translates that clause as "and I (am) prayer," and calls it an "unusual expression." He renders the verse this way: "I am all prayer, I do nothing but pray."

"I prayer (so it is in the original); "I am for prayer, I am a man of prayer, I love prayer, and prize prayer, and practise prayer, and make a business of prayer, and am in my element when I am at prayer." A good man is made up of prayer, gives himself to prayer, as the apostles, Acts vi. 4."

Our Father, for the sake of Your great and glorious name, return the hearts of our father Daniel and our father David to us, that we might be men and women and boys and girls who are all prayer –– who give ourselves unto prayer. We confess our sin of giving ourselves to all things but prayer. Forgive us, O holy God, for Jesus' sake, and cleanse us from all unrighteousness. Send forth Your Holy Spirit to work in us, so we might be known as a people who are for prayer, and a people of prayer, and a people who love prayer, and prize prayer, and practise prayer, and make a business of prayer, and are in our element when we are at prayer. Lord Jesus, in Luke 18, You asked if You would find faith on the earth when You return. O, Lord, as You look down upon us day after day, as well as on that Day when You return, by Your grace strengthening us, may you find us faithful in prayer –– faithful like the importunate woman, faithful like Daniel, and faithful like David. You have promised to equip us with all we need for doing Your will. We come to You for we have no strength of our own, but we humbly ask for Your mighty power to work in us so You might find us on our knees praying and making supplication before You, O God, for You alone are the LORD, You alone are the living God and the only true God. Like our father Daniel, and like our father David, may we give ourselves unto prayer!

Earlier this year, as I read "John Elias: Life, Letters and Essays" by Edward Morgan (revised & republished by Banner of Truth, 1973), I found my heart resonated with the heart of the publishers, whose words were written 40 years ago this month:

Without doubt the following pages contain much information which has long been in accessible and practically unknown. If it not, however, a concern merely for the recovery of historical knowledge which is responsible for this reprint. Speaking once of how the Welsh fathers of the eighteenth century had prevailed with God in prayer, and been remarkable for their spiritual usefulness, Elias said, 'It is a consolation to us that the sword and arms they so skilfully used, are in our hands:  may the Lord enable us to handle them!' The supreme value of this volume we judge to be the way in which it reminds us what are the 'sword and arms' of the Church. May God use these pages to further a recovery of the light and power of the gospel at a time when contentment with small things has blighted us all!

The Publishers

June, 1973

As I read through the book, I discovered the words attributed to Elias were an incorrect citation on the part of the publishers –– though indeed it is true that Elias looked back to the Welsh Calvinistic Methodist fathers of the previous century. Those words were actually part of a letter some of Elias' brothers in Christ had written to him to express their appreciation to him, as they met at Montgomeryshire for an Association Meeting of the Welsh Calvinistic Methodist Connexion. At that time, in April 1841, Elias was at home under great physical affliction (it was just over a month before he would pass into the Glory everlasting). In their "letter of condolence" to Elias, these men requested Elias' prayers on their behalf as they desired to be equipped with God's power to skillfully use the "sword and arms" as did the fathers... (p. 179-180):

April 30, 1841...

Dear brother, we entreat your prayers for ourselves, that the God of Israel may abide with us. Our fathers prevailed with God in prayer, and were remarkable for spiritual gifts; we are no more grasshoppers in comparison to them. But it is a consolation to us that the sword and arms they so skillfully used, are in our hands:  may the Lord enable us to handle them.

John Elias (1774 -1841) and the other Welsh Calvinistic ministers looked back to the fathers (including William Williams (Pantycelyn), Daniel Rowland, Thomas Charles, Griffith Jones, etc.) because of their remarkable "spiritual usefulness." The 18th century fathers had "skillfully used" the "sword and arms," and these 19th century men men were diligently seeking the Lord for the power He alone could provide, knowing the kingdom of God is not in word, but in power. They longed to walk in the ways of the fathers –– to be workers approved and unashamed, and to prove they had not received the grace of God in vain.

I suspect by "sword and arms" these men were referring to Aaron and Hur holding up Moses' arms during the battle against Amalek, while Joshua and his chosen men fought and defeated Amalek with the sword (Exodus 17:8-16). My friends, we are in need not only a return to Word of God but also a return to prayer to God –– not only a return to the sword but to the arms! We have been experiencing some resurgence of Reformed preaching for which I am thankful –– but my question is this:  where is the resurgence in importunate prayer... where are the raised arms?

"What influence the rod of Moses had upon the battle (11): When Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but, when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer."

~ Matthew Henry's Complete Commentary on Exodus 17

Many of you may be familiar with the following verses in Malachi 4 –– the concluding words of the Old Testament –– after which there was silence for 400 years...

5  Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes.  6  And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction. (ESV)

5  Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD: 6  And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. (KJV)

In his message "Chief Cause for Decay in the Church" on Malachi 4:1-6, Iain Murray explains that though on first reading we might interpret these verses as a prophecy and a promise of "Gospel unity restored to families –– yet the Gospel often divides families." He went on to clarify that the Biblical meaning of the word "fathers" goes beyond that of the parents of the previous generation to "more remote ancestors" (see Romans 9:5). Murray explained that turning of hearts in this way:

The hearts which the fathers of the Old Testament possessed in the best and the brightest days of Israel, the hearts of the fathers, piety, would be found again in another generation. The piety and the devotion of the fathers –– this would be rekindled and it would reappear in the children. That is the meaning of the verse. He shall turn, he shall restore, He shall bring back the heart of the fathers to the children, and the heart of the children to their fathers.

So it is expounded in Luke 1:17 –– the Holy Spirit renders it: "He shall turn the heart of the fathers to the children and the disobedient to the wisdom of the just." That is to say, hearts which are by nature disobedient – for these hearts will be restored the wisdom, the piety, the grace which was in the fathers. This then was the promise of the verse.

In his commentary on Malachi (included in "The Prophets of the Restoration, or Haggai, Zechariah, and Malachi: a New Translation with Notes"), Thomas V. Moore (1818-1871) expounds the passage similarly (see pp. 405-407, or pp. 176-178 in Banner of Truth's "A Commentary on Haggai and Malachi," reprinted 1960 & 1968):

The expression, "return the heart of the fathers to the sons, and the heart of the sons to the fathers," has usually been explained to mean the restoration of domestic harmony among the people. But this is a very meagre sense of words that close up the utterances of God to his people for twelve generations. Want of domestic concord was not one of the sins charged upon the people, and its removal would hardly be the great work assigned to the Elijah messenger. The meaning is suggested in the words of the angel to Zacharias, in Luke 1:16, 17; where, instead of the clause, "the heart of the sons to the fathers," is put, "the disobedient to the wisdom of the just." This paraphrase indicates that the hearts of the devoted ancestors were to live again in the obedience of their repentant posterity, and that the backslidden sons were to be restored to the piety of their fathers. The piety of the fathers had been referred to repeatedly before, (see 1:2; 2:5, 6; 3:4,) and the promise is, that this piety should live again in the children, under the Elijah call to repentance; and it is threatened, that if this is not the result, the land shall be laid under the terrible herem. This was  a devotion to destruction, such as was done to the Canaanites by the judicial act of God. As these guilty nations were cut off because of their sins, so should the people who had taken their place on the soil of the land of promise, or those who in turn would take their place on the covenants of promise, if they imitated their sinful example. This was fulfilled five hundred years afterward, when the chosen people were finally rejected, and the awful blood was upon them and their children, according to their own imprecation. And to this hour, the soil that was wet with that blood lies under the terrible herem, and will so continue, until that Elijah call that shall bring back the heart of David, of Isaiah, and of Nathaniel to their exiled posterity, enabling them to see him whom they have pierced, and to cry, "My Lord and my God." And by the same principle of interpretation that we have applied to the previous verse, do we extend this warning to every age of the Church, and find in it the germ of the solemn admonition of Paul in discussing the same subject, (Rom. 11:20, 21,)  "Be not high-minded, but fear; for if God spared not the natural branches, take heed, lest he also spare not thee." (HT: http://archive.org/stream/prophetsofrestor00moor/prophetsofrestor00moor_djvu.txt for the text.)

I wasn't familiar with the Hebrew word herem or cherem, so I looked it up in Strong's Concordance... "physical (as shutting in) a net (either literally or figuratively); usually a doomed object; abstr. extermination:--(ac-)curse(-d, -d thing), dedicated thing, things which should have been utterly destroyed, (appointed to) utter destruction, devoted (thing)."

May God turn the hearts of the fathers to us, and give us ears to hear, and impart to us a holy fear, that we might tremble at His Word and be shaken out of our sinful presumption, and repent and humble ourselves, that we might take heed to this grave warning, so we might cast off any and all fleshly means and scatter them as unclean things! ("There is a way that seems right to a man, but its end is the way to death.... In the fear of the LORD one has strong confidence, and his children will have a refuge. The fear of the LORD is a fountain of life, that one may turn away from the snares of death." ~ Prov. 14:12, 25-26)... so we might zealously embrace, jealously guard, and skillfully use God's own supernatural provision for His Church:  the sword and arms!

And by the same principle of interpretation that we have applied to the previous verse, do we extend this warning to every age of the Church, and find in it the germ of the solemn admonition of Paul in discussing the same subject, (Rom. 11:20, 21,)  "Be not high-minded, but fear; for if God spared not the natural branches, take heed, lest he also spare not thee."

Just over four years ago, in March 2009, I began this website. In the years prior to that time, I'd begun to see things seemed awry and amiss in some way in the Church, and that somehow we were falling short of what God intended, but it was all pretty vague to me... At first I began to look into emergent/missional theology as a solution. But then, all glory to God, I was set right, as I purchased Martyn Lloyd-Jones' (the Doctor's) commentary on First John ("Life in Christ"). Through reading the Doctor's words there and elsewhere, I was enabled to begin to go back to the Word of God (to Whom can we go?!) to see God's diagnosis and God's solution for God's Church, which is found in Acts 6:4:  But we will devote ourselves to prayer and to the ministry of the word. Or, as the 19th century Welsh Calvinistic fathers put it:  "the sword and arms" of the Church. (Please see my posts here and here for more on that.)

In regard to myself, over the past few years, God has given me a burden to pray for the Church to be reformed and revived, and He has continued to increase that burden. I recently wrote that "I am ten thousand times more convinced, if possible, or I would say I am ten thousand times ten thousand times more convinced of the vital necessity for us to be praying for revival than I was when I first started this blog four years ago." Part of my journey has been chronicled on this site. And, along with that burden, in spite of many temptations to despair and to quit, God has been faithful to sustain me and to work in me both the desire and the ability to pray for the Church to be reformed and revived ~ Phil. 2:12-14; Heb. 13:20-21. I still feel I am a tyro in prayer (that word "tyro" one ML-J used quite often). I don't believe I have really prayed through the power of the Holy Spirit and prevailed in prayer like Jacob more than a dozen times in my life –– but like Elijah, I have sometimes been surprised to find that in praying, the Holy Dove has descended, and I have prayed! Isaiah 26:12; Psalm 118:23; Psalm 115:1!

Both the Bible and Church history provide us with a plumb line by which we ought to judge ourselves. Studying the Bible as well as studying Church history are wholly necessary to the Church's spiritual health and welfare. It's far too easy for us to discard the Bible, and it's also far too easy for us to discard the rich heritage of Church history. It's too easy for us to engage in what C.S. Lewis called "chronological snobbery," –– to think that we in the 21st century are so far advanced that the Bible and our God-fearing fathers have nothing at all to teach us. Scripture has some very strong words for people with such attitudes:

Hosea 5
10  The princes of Judah have become
like those who move the landmark;
upon them I will pour out
my wrath like water.
11  Ephraim is oppressed, crushed in judgment,
because he was determined to go after filth.
12  But I am like a moth to Ephraim,
and like dry rot to the house of Judah.

My friends, are we but grasshoppers compared with the fathers? Are we not in a day of small things? Has not our contentment with small things blighted us?

Along with the publishers of the Elias book, my prayer is that God may be pleased to use the pages of my blog (as well as my prayers) to remind us of the vital necessity of using the "sword and arms of the Church'"; "to further a recovery of the light and power of the gospel at a time when contentment with small things has blighted us all!;" and to strengthen us in faith and stir us up in fervent prayer...

Or, in the words of Malachi:  may God be gracious to us and turn the hearts of the fathers to the children!

Or, as Iain Murray put it:  may God restore to us "the wisdom, the piety and the grace that was in the fathers," that the hearts of the fathers for the sword and arms would appear in us, that our hearts here in the 21st century would be rekindled to treasure and to skillfully use the sword and arms, and prevail with God in prayer as the fathers did, that the Word of the Lord might speed ahead and be glorified throughout all the nations to the praise, honor, and glory of God!

"Prayers and pains through faith in Christ will do anything." ~ John Eliot

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At this point, I'm not expecting to do much of anything on my WP site until closer to the July 15 date. If Xanga does end up shutting down, Lord willing, I'm hoping to open up another site on WP devoted to carrying over this site there, but the name "tentofmeeting" was already taken there (Grr!), so I'm waiting on that. My naphtalideer.wordpress.com site will be a place of contact no matter what, because even if Xanga does continue, there will be some downtime to get things ported over to the new system here, so I'll be providing updates through my WordPress site. I'll be periodically repeating this announcement on my blog here in the coming month.

As I've considered this time of transition, there have been times I've sinned as I've taken my eyes off Jesus, and I've become distressed and worried; and I've continued to be tempted to feel the same way... but as I look back over my blogging years here at Xanga, and look ahead not knowing how things will look in just a month, all I can say is that I'm thankful to God for the opportunity He has given me here, and that it has been a privilege and blessing be able to blog here –– but first and foremost I am thankful that God unconditionally set His love upon me in Christ and chose me to be His child before time began, and has written my name in heaven! ~ Luke 10:20.

I usually devote the comments section below to prayer; so as God leads you, please feel free to add a prayer there. However, if you have any questions or there's any way I can assist you, I welcome your questions and comments below as well.

Yours in Christ, seeking your joy, for the reviving of Christ's Church, for the joy of the nations, for the joy and glory and renown of God Himself,

Karen

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Having recently finished studying through the book of Genesis in BSF, I've begun reading/studying in Exodus. At the end of Exodus 2, we read of Israel's response to Egyptian bondage and then God's gracious response in Exodus 3 (all Scripture quotations from KJV):

Exodus 2:23  And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. 24  And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. 25  And God looked upon the children of Israel, and God had respect unto them...

Exodus 3:7  And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; 8  And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites. 9  Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them... 16  Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: 17  And I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.

It struck me how blessed God's people were since they were given a right view of their condition, i.e. - they saw they were oppressed, they saw they were in bondage, and they forthrightly acknowledged they were poor and needy. As a result, they were led to seek the face of God with groaning and cries for deliverance. May God raise up in His people today such groaning and cries! May God forgive us as we are too prone to that despicable Laodicean position of thinking we are rich and that all is well (Rev. 3:14-22). My brothers and sisters in Christ, even the dry bones of Israel had some sense of their dryness and their desperate state, did they not? Ezekiel 37:11b Behold, they say, ‘Our bones are dried up, and our hope is lost; we are clean cut off.’

As I mentioned in my last post, "before the day of Pentecost they were dry, sapless trees...,"  this year is the 200th anniversary of Robert Murray M'Cheyne's birth. I've been continuing to look through Andrew Bonar's "Memoir and Remains of R.M. M'Cheyne," and I found this fitting reminder to us all:

To a prayer-meeting, consisting of a few young men that had been awakened to flee from wrath, he [M'Cheyne] gave this advice:  "Guard against all ambition to excel one another in expression. Remember the most spiritual prayer is a 'groan which cannot be uttered' (Rom. viii. 26); or a cry of  'Abba, Father' (Gal. iv. 6)."

~ Source: "Memoir and Remains of R.M. M'Cheyne" by Andrew Bonar (Banner of Truth Trust:  Edinburgh, 1966, 1973, reprinted from the 1892 edition), 80.

Holy God, Pour out upon us Your Spirit of grace and supplications. We are unable to pray, and we do not know how to pray or what to pray unless Your Holy Spirit leads us and teaches us, for without You we can do nothing. Grant to us today those most spiritual prayers, that Spirit of groaning and crying –– such humble and importunate prayers as ascended to Your throne of grace from Your people during their time of slavery in Egypt.

Light of the world, enlighten us, open our eyes, and show us in greater measure our destitution. You have promised to regard the prayer of the destitute and not despise their prayers. Be gracious and merciful to us for Jesus' sake and for Your great name's sake among all the nations. Hear our groaning and our cry, and return again and appear in Your glory to build up Zion. ~ Psalm 102.

Remember Your covenant with Abraham, Isaac, and Jacob, remember Your covenant with the Lord Jesus Christ, and look upon Your children, look upon Christ's bride, hear our groaning and our cry, and have respect to us, and rend the heavens and come down to deliver us.

Abba, Father, our Father in heaven, Behold, look down from heaven, and visit this vine and the vineyard You have planted –– "Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting." ~ Isaiah 63:16. O! Lord our God, behold and visit Your Church today. You prophesied through Joseph that You would surely visit Your people (Ex. 13:19; Heb. 11:22-26), and just as You promised, You surely visited the children of Israel 400 years later (Ex. 3:16). O! God of hosts, You visited Sarah and Hannah as You said You would, and You have returned and visited Your barren Church many, many times in the past with refreshing and reviving showers from heaven as You heard Your people's groaning and cry. Today we humbly and importunately groan and cry unto You to return once again. Using the Psalmist's words in Psalm 80, we pray:

14  Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; 15  And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.

"God often comes for the salvation of his people when they have done looking for him. Shall he find faith? Luke xviii. 8."

~ Matthew Henry on Exodus 3:7-10.

"When God gives grace to souls, it is in answer to the prayers of His children. You will see this on the day of Pentecost (Acts ii.); Ezekiel xxxvii. 9 shows that in answer to the prayer of a single child of God, God will give grace to a whole valley full of dry and prayerless bones. Where God puts it into the heart of His children to pray, it is certain that He is going to pour down His Spirit in abundance..."

Robert Murray M'Cheyne in "Memoir and Remains..." (p. 247)

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* Please add your PRAYERS below as God's Holy Spirit leads you. *