In Matthew's gospel there are yet several other precious teachings concerning prayer. One of these comes in connection with directions as to the church's united and concerted action in matters of discipline. The Lord adds to that a general word, applicable always, everywhere, for the encouragement of His own. "Again I say unto you that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven. For where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18:19, 20).

      A deep saying, and full of meaning! Private prayer has its own place and value, and nothing can take the place of it (Matt. 6:6). But a petition made by two or more people jointly has a peculiar force of its own. As in the O. T. promise--"One of you shall chase a thousand, and two shall put ten thousand to flight"--so here, as to prayer, the effectiveness of petition is intensified where two or three join in together. "If two of you shall agree," He says. The Greek word is sumphoneo, "symphonize": as if to say, when two or three together join in a symphony of petition unto God, without jarring note of discord. It is more than mere passive agreement between those who pray. The two or three are to pray in unison of heart, each with the same earnestness of desire as the others. Such prayer must be and will be answered. It needs not be said that the conditions which always attach to prayer, are implied here also; but these limitations are not meant to cast doubt on the efficacy of prayer. The conditions of effective prayer are directive and constructive, not destructive; and no prayer of faith is ever lost.

      But these who thus pray in concert must be of His own; and, it is assumed, of course, that they are "on praying terms with God." They are gathered together, two, or three, or more, in His name--that is, as His people, representing Him before God. The phrase is not merely "in His name," but, literally, "unto His name"--as if they had gathered around His Name. This can only mean that their recognition of His Name--their faith in who and what He is--is what drew them together to pray. The sure efficacy of such prayer is due to the fact that on such an occasion, in such an assembly, the Lord Jesus Christ is present; "there am I in the midst of them." Hardly would it be a common, casual request that would so draw them together unto the Name of the Lord Jesus; but it would be when hearts greatly burdened and troubled, or otherwise deeply concerned, as for the condition of the church, or the need of the world around them, or some personal distress and emergency, that they would be so drawn together to unite in fervent supplication. Such prayer must and will have its answer, saith the Lord. [27]

      Another teaching is contained in one sentence, short, but how meaningful! It was in Gethsemane, The Lord Jesus had brought three of His disciples nearer than the rest; and to them He said, "My soul is exceeding sorrowful, even unto death; abide ye here and watch with me." "And he went forward a little, and fell on his face and prayed. . . . And he cometh unto the disciples, and findeth them sleeping, and said to Peter, 'What, could ye not watch with me one hour? Watch and pray that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak.'" (Matt. 26:38-41). As recorded in Luke (22:46) "Why sleep ye? Rise and pray, that ye enter not into temptation."

      Once before, in the Lord's Prayer, had Jesus taught His disciples that by prayer they might be kept, not only from sin itself, but from the temptation to sin--"Lead us not into temptation." And that were an immeasurable boon and advantage. For none of us can count on our ability to withstand temptation; and though it must sometime be faced it is better far, when so it can be, that we be not tempted. Hence this prayer. In answer to such petition, we can escape many a trial and test.

      Now this was the great crisis--the hour of the Evil one and the power of darkness (Luke 22:53b). Satan had desired to have them that he might sift them as wheat (Luke 22:31). They might yet escape the brunt of the great temptation by prayer. But a strange drowsiness (was it only natural?) came over them, and the Lord who wanted them to watch with Him found them sleeping. "Prayer is better than sleep," says even the Muezzin's call. And there is a time when all hinges upon timely prayer, and when sleep is fatal. Thus the apostle Paul admonishes Christians, in order that they might be able to stand "in the evil day" to watch unto prayer (Eph. 6:13, 18). The hour of Gethsemane was a time of supreme spiritual peril, and prayer was just then the paramount necessity. But the disciples slept. They might have avoided the force of the great test that was coming, had they prayed. They were indeed devoted and loyal to the Lord Jesus, but the flesh was weak, as in all of us it is. Prayer takes hold on the power of God; only in the power of His might can we stand and prevail. The second time the Lord returned to them, and found them sleeping; and when He came the third time He said, "Sleep on now, and take your rest. Arise, let us be going: behold he is at hand that betrayeth me." Which meant, "It is too late now--you may as well sleep on. See, already yonder comes the traitor with his horde." Prayer-time was past. Prayer must be made in its time. Men may sleep away their golden hour, and often do. Many do not pray till it is too late. And, oh what sorrow and heartbreak they might have been spared! Even if by the mercy of God there be forgiveness and restoration, how much better to prevent a fall than to have the broken bones healed afterward! [28]

      Before we leave the gospel of Matthew we must note one short sentence found in the Lord's great prophetic discourse, the "Olivet Sermon" (Matt. 24:20). It is not the prophetic import of Christ's sermon that concerns us here, but a thing He said incidentally about prayer--a word so casually dropped as to seem only an incidental remark, and yet of far-reaching and tremendous significance. Here it is:

      "And pray that your flight be not in the winter, nor on a sabbath."

      It is difficult to explain this saying without going into the whole prophetic context, which here we cannot do. Sufficient it is to note that the Lord is here warning His disciples of a terrific danger, and that He points out a special event which must be the signal to them for instant flight. In a related passage this event is the encirclement of Jerusalem by a hostile army. (Luke 21:20, 21.) Whatever the occasion, the flight must be immediate and swift, if they were to escape the threatening disaster. If their flight were in the winter it would be hindered by weather and floods, or even by snow and ice. If it were on a sabbath, the gates would be shut, and with no means of transportation available. Without inquiring further now as to when or how such a situation would arise, let us notice just this one point: In answer to the disciples' prayer the time and season of the impending catastrophe can be changed. Their prayer would alter the decisions of the enemy, change his plan and strategy and the time of his action, and the movement of the hostile army. We are almost tempted to ask, Does the Lord really mean that? Is it possible, is it thinkable, that the prayers of a few poor people could have such a vast result? Evidently so. Here then we learn something of the power and possibilities of the Christian's prayer. He, to whom His children pray, holds the hearts of kings in His hand. (Prov. 21:1.) In answer to the petition of His people the history of the world may be changed; wars and conflicts deferred; disasters avoided; and much suffering and distress spared to them, and, incidentally, to their fellow-men, because of their prayers. Hence also the apostle writes, "I exhort therefore, first of all, that supplications, prayers, intercessions be made for all men; for kings and all that are in high place; that we may lead a tranquil and quiet life in all godliness and gravity. This is good and acceptable in the sight of God our Savior . . . (1 Tim. 2:1-3).

      The present hour is full of grave forebodings and Christians have indeed great reason so to pray now. [29]

[CTOP 27-29]