Quiet Talks by Samuel Dickey: Gordon, Samuel Dickey - Quiet Talks on Prayer: 77. Chapter 18: A Composite Picture

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Quiet Talks by Samuel Dickey: Gordon, Samuel Dickey - Quiet Talks on Prayer: 77. Chapter 18: A Composite Picture



TOPIC: Gordon, Samuel Dickey - Quiet Talks on Prayer (Other Topics in this Collection)
SUBJECT: 77. Chapter 18: A Composite Picture

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CHAPTER 18: A COMPOSITE PICTURE

It may be helpful to make the following summary of these allusions.

1. His times of prayer: His regular habit seems plainly to have been to devote the early morning hour to communion with His Father, and to depend upon that for constant guidance and instruction. This is suggested especially by Mar_1:35; and also by Isa_50:4-6 coupled with Joh_7:16 l.c., Joh_8:28, and Joh_12:49.

In addition to this regular appointment, He sought other opportunities for secret prayer as special need arose; late at night after others had retired; three times He remained in prayer all the night; and at irregular intervals between times. Note that it was usually a quiet time when the noises of earth were hushed. He spent special time in prayer before important events and also afterwards. (See mentions 1, 2, 3, 4, 5, 10 and 14.)

2. His places of prayer: He who said, "Enter into thine inner chamber and when thou hast shut the door, pray to thy Father in secret," Himself had no fixed inner chamber, during His public career, to make easier the habitual retirement for prayer. Homeless for the three and a half years of ceaseless travelling, His place of prayer was a desert place, "the deserts," "the mountains," "a solitary place." He loved nature. The hilltop back of Nazareth village, the slopes of Olivet, the hillsides overlooking the Galilean lake, were His favourite places. Note that it was always a quiet place, shut away from the discordant sounds of earth.

3. His constant spirit of prayer: He was never out of the spirit of prayer. He could be alone in a dense crowd. It has been said that there are sorts of solitude, namely, of time, as early morning, or late at night; solitude of place, as a hilltop, or forest, or a secluded room; and solitude of spirit, as when one surrounded by a crowd may watch them unmoved, or to be lost to all around in his own inner thought. Jesus used all three sorts of solitude for talking with His Father. (See mentions 8, 10, 11 and 15.)

4. He prayed in the great crises of His life: Five such are mentioned: Before the awful battle royal with Satan in the Quarantanian wilderness at the outset; before choosing the twelve leaders of the new movement; at the time of the Galilean uprising; before the final departure from Galilee for Judea and Jerusalem; and in Gethsemane, the greatest crisis of all. (See mentions 1, 4, 5, 7 and 14.)

5. He prayed for others by name, and still does. (See mention 13.)

6. He prayed with others: A habit that might well be more widely copied. A few minutes spent in quiet prayer by friends or fellow-workers before parting wonderfully sweetens the spirit, and cements friendships, and makes difficulties less difficult, and hard problems easier of solution. (See mentions 7, 9 and 13.)

7. The greatest blessings of His life came during prayer: Six incidents are noted: while praying, the Holy Spirit came upon Him; He was transfigured; three times a heavenly voice of approval came; and in His hour of sorest distress in the garden a heavenly messenger came to strengthen Him. (See 1, 7, 11 and 14.)

How much prayer meant to Jesus! It was not only His regular habit, but His resort in every emergency, however slight or serious. When perplexed He prayed. When hard pressed by work He prayed. When hungry for fellowship He found it in prayer. He chose His associates and received His messages upon His knees. If tempted, He prayed. If criticised, Heprayed. If fatigued in body or wearied in spirit, He had recourse to His one unfailing habit of prayer. Prayer brought Him unmeasured power at the beginning, and kept the flow unbroken and undiminished. There was no emergency, no difficulty, no necessity, no temptation that would not yield to prayer, as He practiced it. Shall not we, who have been tracing these steps in His prayer life, go back over them again and again until we breathe in His very spirit of prayer? And shall we not, too, ask Him daily to teach us how to pray, and then plan to get alone with Him regularly that He may have opportunity to teach us, and we the opportunity to practice His teaching?