"And Jesus answered and said unto him, What would thou that I should do unto thee?"(Mark 10:51; Luke 18:41).
The blind man had been crying out loud repeatedly, "Thou Son of David, have mercy on me." The cry had reached the ear of the Lord. He knew what the man wanted and was ready to grant it to him. But before He did it, He asked him, "What wilt thou that I should do unto thee?" He wanted to hear not only the general petition for mercy, but the distinct expression of what the man's desire was that day. Until he verbalized it, he was not healed.
There are still petitioners to whom the Lord puts the same question who cannot get the aid they need until they answer that question. Our prayers must be a distinct expression of definite need, not a vague appeal to His mercy or an indefinite cry for blessing. It isn't that His loving heart does not understand or is not ready to hear our cry. Rather, Jesus desires such definite prayer for our own sakes because it teaches us to know our own needs better. Time; thought, and self-scrutiny are required to find out what our greatest need really is. Our desires are put to the test to see whether they are honest and real and are according to God's Word. We also consider whether we really believe we will receive the things we ask. Such reflective prayer helps us to wait for the special answer and to mark it when it comes.
So much of our prayer is vague and pointless. Some cry for mercy, but do not take the trouble to know exactly why they want it. Others ask to be delivered from sin, but do not name any sin from which a deliverance can be claimed. Still others pray for God's blessing on those around them-for the outpouring of God's Spirit on their land or on the world-and yet have no special field where they can wait and expect to see the answer. To everyone the Lord says, "What do you really want, and what do you expect Me to do?"
Every Christian has only limited power. Just as he must have his own specific field of labor in which to serve God, he must also make his prayers specific. Each believer has his own circle, family, friends, and neighbors. If he were to take one or more of these by name, he would find himself entering the training school of faith which leads to personal dealing with his God. When we have faithfully claimed and received answers in such distinct matters, our more general prayers will be believing and effectual. Not many prayers will reach the mark if we just pour out our hearts in a multitude of petitions, without taking time to see whether every petition is sent with the purpose and expectation of getting an answer.
Bow before the Lord with silence in your soul and ask such questions as these:
What is really my desire?
Do I desire it in faith, expecting to receive an answer?
Am I ready to present it to the Father and leave it there in His bosom?
Is there agreement between God and me that I will get an answer?
We should learn to pray in such a way that God will see, and we will know what we really expect.
The Lord warns us against the vain repetitions of the Gentiles, who expect to be heard because they pray so much. We often hear prayers of great earnestness and fervor, in which a multitude of petitions are poured forth. The Savior would undoubtedly have to respond to some of them by asking: "What do you want?"
If I am in a foreign country on business for my father, I would certainly write two different sorts of letters home. There will be family letters with typical affectionate expressions in them, and there will be business letters containing orders for what I need. There may also be letters in which both are found. The answers will correspond to the letters. To each sentence of the letters containing the family news I do not expect a special answer. But for each order I send I am confident of an answer regarding the forwarding of the desired article. In our dealings with God, the business element must be present. Our expressions of need, sin, love, faith, and consecration must be accompained by an explicit statement of what we are asking for and what we expect to receive. In response, the Father loves to give us a token of His approval and acceptance.
But the word of the Master teaches us more. He does not say, "What dost thou wish?" but, "What dost thou will?" One often wishes for a thing without willing it. I wish to have a certain article but the price is too high, so I decide not take it. I wish, but do not will to have it. The lazy man wishes to be rich, but does not will it: Many people wish to be saved, but perish because they do not will it.
The will rules the whole heart and life. If I really will to have something that is within my reach, I do not rest until I have it. When Jesus asks us, "What wilt thou?" He asks whether it is our intention to get what we ask for at any price, however great the sacrifice. Do you really will to have it enough to pray continuously until He hears you, no matter how long it takes? How many prayers are wishes sent up for a short time and then forgotten! And how many are sent up year after year as a matter of duty, while we complacently wait without the answer.
One may ask if it wouldn't be better to make our wishes known to God, leaving it to Him to decide what is best, without our seeking to assert our wills. The answer is: by no means. The prayer of faith which Jesus sought to teach His disciples does not simply proclaim its desire and then leave the decision to God. That would be the prayer of submission for cases in which we cannot know God's will. But the prayer of faith, finding God's will in some promise of the Word, pleads for that promise until it comes.
In Matthew 9:28, Jesus said to the blind man, "Believe ye that I can do this?" In Mark He said, "What wilt thou that I should do?"(Mark 10:51). In both cases He said that faith had saved them. And He said to the Syrophenician woman, too, "Great is thy faith: be it unto thee even as thou wilt." Faith is nothing but the purpose of the will resting on God's Word and saying, "I must have it." To believe truly is to will firmly.
Such a will is not at variance with our dependence on God and our submission to Him. Rather, it is the true submission that honors God. It is only when the child has yielded his own will in entire surrender to the Father that he receives from the Father the liberty and power to will what he desires. Once the believer has accepted the will of God, as revealed through the Word and the Spirit, as his will, too, then it is the desire of God that His child use this renewed will in His service. The will is the highest power of the soul. Grace desires above everything to sanctify and restore this will to full and free exercise because it is one of the chief traits of God's image. God's child is like a son who lives only for his father's interests, seeks his father's will rather than his own, and is trusted by the father with his business. God speaks to that child in all truth, "What wilt thou?"
It is often spiritual sloth that, under the appearance of humility, professes to have no will. It fears the trouble of searching for the will of God, or, when found, the struggle of claiming it in faith. True humility is always accompanied by strong faith. Seeking to know only the will of God, that faith then boldly claims the fulfillment of the promise, "Ye shall ask what ye will, and it shall be done unto you."
Lord, teach us to pray.
Lord Jesus! Teach me to pray with all my heart and strength that there may be no doubt with You or with me about what I have asked. I want to know what I desire so well that as my petitions are being recorded in heaven, I can also record them here on earth and note each answer as it comes. Make my faith in what Your Word has promised so clear that the Spirit may work within me the liberty to will that it will come. Lord! Renew, strengthen, and sanctify my entire will for the work of effectual prayer.
Blessed Savior! I pray that You reveal to me the wonderful grace You show us, the grace that asks us to say what we desire and then promises to do it. Son of God! I cannot fully understand it. I can only believe that You have indeed redeemed us wholly for Yourself, and that You want to mold our wills, making them Your most efficient servant. Lord! I unreservedly yield my will to You as the channel through which Your Spirit is to rule my whole being. Let Him take possession of it, lead it into the truth of Your promises, and make it so strong in prayer that I may always hear Your voice saying, "Great is thy faith: be it unto thee even as thou wilt." Amen.
|Chapter 10||Table of Contents||Chapter 12|