by Arthur W. Pink
by Arthur W. Pink
Philologos Religious Online Books
Philologos.org
by Arthur W. Pink
January, 1938
Private Prayer—Part 1
“But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matt. 6:6). Eight times in the space of this verse is the pronoun used in the singular number and the second person—a thing unique in all Scripture—as though to emphasize the indispensability, importance and value of private prayer. We are to pray in the closet as well as in the church: in fact if the former be neglected, it is not at all likely that the latter will be of much avail. He that is an attendee at the prayer meetings in order to be seen of men, and is not seen alone in his closet by God, is an hypocrite. Private prayer is the test of our sincerity, the index to our spirituality, the principle means of growing in grace. Private prayer is the one thing, above all others, that Satan seeks to prevent, for he knows full well that if he can succeed at this point, the Christian will fail at every other.
Alas, how remiss we have been, how sadly we have failed to discharge this duty, and what irreparable losers are we by this sinful neglect. Is it not high time that some of us heeded that word, “Consider your ways” (Hag. 1:5, 7)?! Shall this year witness a repetition of the sad failures of the past? Can we go on robbing God of His due, and our souls of the blessedness of communion with Him? The secret place of the Most High is one of vision, peace, joy. The closet is where strength is renewed, faith is quickened, graces are revived. It is not always the cares or pleasures of this world which are the hindering cause—some allow the discharge of public duties to prevent the performance of private ones. Beware, my reader, of being so busy in running from one meeting to another that personal dealings with God in secret are crowded out. Some are so busily engaged in reading, and preparing sermons, that private communion with God is prevented.
Not a few are puzzling their brains over prophecy when they should be on their knees before God. “The Devil knows he is no loser, and the curious soul but a little gainer, if he can but persuade him to spend most of his precious time in pouring over the mysteries and hidden things of God. He that affects to read the Revelation of John more than his plain Epistles, or Daniel's prophecies more than David's Psalms, and is more busy about reconciling different Scriptures than he is about mortifying of unruly lusts, or is set more upon vain speculation than upon things that make for edification—he is not the man that is cut out for closet prayer. Such as affect sublime notions, obscure expressions, and are men of abstract conceits, are but a company of wise fools, that will never take any delight to be with God in a corner. O how holy, happy, heavenly, and humble might many men have been, had they but spent half the time in closet prayer that they have spent in searching after those things that are hard to be understood” (Thomas Brooks, Puritan).
The most eminent saints, in Old and New Testament times, applied themselves to private prayer. “And Abram planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God” (Gen. 21:33). Why did Abram plant that grove, but that he could have a secluded spot where he might pour out his soul before his Maker. “And Isaac went out to meditate in the field at the eventide” (Gen. 24:63): the Hebrew word for “meditate” also signifies to pray, and is elsewhere rendered “commune” and “pray.” So, too, Jacob, Moses, Samuel, David, Elijah, Hezekiah, etc., were men whose private devotions are recorded in Holy Writ. Concerning Daniel, we read, “he kneeled upon his knees three times a day, and prayed, and gave thanks before his God” (6:10)—busy as he must have been, he allowed not public duties to crowd out private devotions.
Christ Himself, when upon earth, did much exercise Himself in private prayer: ponder such passages as Matthew 14:23, Mark 1:35, 6:46, Luke 5:16, where it will be found that He retired “into a mountain,” “into a solitary place,” “into the wilderness” that He might be alone with God, free from disturbance and distraction. But why was He so much in private prayer? Another has suggested the following reasons. First, to put a very high honour and value upon the same: to enhance and magnify this duty. Second, that He might avoid all shows and appearances of ostentation and popular applause: He was very shy of the mere shadow of pride and vainglory. Third, to set us such a blessed pattern and gracious example that we should not content ourselves with public prayers only, nor with family prayers only, but that we should also apply ourselves to secret prayer. Fourth, that He might approve Himself to our understandings and consciences to be a merciful and faithful High Priest “who ever liveth to make intercession for us.”
It is the exercising of ourselves in secret prayer which distinguishes us from hypocrites, who go through their religious exercises merely to be seen of men: Matthew 6:1, 2, 5, 16. The hypocrite places a far higher value upon the applause of his fellows than he does upon the approbation of his Maker. The praise of men is his meat and drink. The outstanding mark of a hypocrite is that he is one thing in public, but quite another in private. But the genuine Christian makes conscience of his prayer life, knows that God sees and hears him in secret, and cultivates communion with Him in the closet. The diligence with which we perform our private devotions is the criterion of our sincerity. We never read in Scripture that Pharaoh, King Saul, Judas, Demas, Simon Magus, and the scribes and Pharisees ever poured out their souls before the Lord in secret! The hypocrite is more concerned about a good name than a good life, of a reputation for piety than a clear conscience—not so God's children. In secret we may more freely, fully, and safely, unbosom our souls to God than we can in the presence of our fellows. There is no danger in opening our heart and confessing in detail our vilest sins before God in a corner, but there might be a considerable hazard in doing so even before our fellow Christians. No one with wisdom and refinement would think of exposing his bodily ailments and diseases to any but his bosom friend or physician; neither should he make known his weaknesses and wickedness to any but to his best Friend, the Great Physician. There need be no restraint or reserve in confession when we are apart with God. It was when David was alone in the cave (see the Psalm heading) that he poured out his complaint and “showed Him his trouble” (Psa. 142:2). Observe carefully the repeated “every family apart” and “their wives apart” of Zechariah 12:12-14—to manifest not only the soundness of their sorrow, but to show their sincerity.
It is striking to note that God has often granted the freest communications of Himself to those who were before Him in secret. It was so with Moses on the mount, when Jehovah gave him the Law—and again when He gave him the pattern for the tabernacle. It was while Daniel was engaged in private prayer that God sent His angel to reveal to him the secrets of His counsel concerning the restoration of Jerusalem and the duration thereof even unto the Messiah (9:3, 21-27); as it was also during a season when he was alone before the Throne of Grace that God assured him he was “a man greatly beloved” (10:11, 19). It is in the closet that God usually bestows His sweetest and choicest blessings. Cornelius was highly commended and graciously rewarded upon the account of his private prayer (Acts 10:1-4). Peter was granted that wondrous vision concerning the Gentiles while praying alone (Acts 10:9-13).
Scripture records much to illustrate and demonstrate the great prevalence of private prayer. O the wonders that followed secret wrestling with God, the grand mercies that have been obtained, the judgments that have been diverted, the deliverances that have been secured! When Isaac was all alone entreating with God for a good wife, he met Rebekah (Gen. 24:63, 64). While Hezekiah was weeping and praying in private, God sent the prophet Isaiah to assure him that He would add unto his days fifteen years (Isa. 38:5). When Jonah was shut up in the whale's belly, he was delivered in answer to his supplication (2:1-10). O the power of private prayer: it has issued in the dead being raised to life—1 Kings 17:18-22, 2 Kings 4:32-35. May the Holy Spirit graciously use these considerations to stir up writer and reader.—A.W.P.
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