Day by Day in Prayer

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Daily meditations through the year on the prayers and prayer lives of Old & New Testament believers.

December 4^th by Malcolm Horlock

Hebrews 7. 23-28

The writer had spoken of our Lord's unending life, v. 16; now he speaks of His unchangeable priesthood, v. 24, and His unfailing Intercession, v. 25.

'But this man' is the hinge of a short section in which the Lord Jesus is contrasted with the priests under the Old Covenant, 7. 23-25. The same is true of a later passage, 10. 11-12. In that passage, however, the emphasis is upon the sacrifice which He offered. The Jewish priests offered 'oftentimes the same' sacrifices; He offered 'one' sacrifice. Their many sacrifices could 'never' take away sins; His single sacrifice was offered for sins 'for ever'. They 'stood' daily to minister and offer; He 'sat down' because His work of offering was over and complete. In chapter 7, the emphasis rather is upon the priestly office, which He fills. No Jewish priests could 'continue' indefinitely because in due course they all died; He 'continues for ever' because 'he ever lives'. When those priests 'passed on', so too did their priesthood-to others; because He lives for ever, His priesthood will never be passed on to anyone else.

The writer had recently appealed to God's oath to Messiah, 'Thou art a priest for ever', v. 21, and the chapter concludes by assuring us that He is therefore perfectly equipped 'for ever' (same expression) for His office of High Priest, v. 28. In between, the writer observes that, because He continues 'for ever' (same expression again), He has no successors, v. 24.

Because our High Priest never has to hand over His priesthood to someone else, He is able Himself to save us 'to the uttermost' - whether 'completely' in terms of degree or 'for all time' in terms of duration, v. 25. He who is 'able to succour', 2. 18, and able to 'sympathise', 4. 15 (lit), is 'able also to save'. He who loved His own 'to the end', John 13. 1, saves them 'to the uttermost'l How 'great' a salvation is ours, 2. 3. In one sense, we have been saved by His finished work-for He 'once' died, v. 27. In another sense, we are being saved by His unfinished work-for He 'always' lives, v. 25 (lit). He who once died to 'make propitiation' for our sins, 2. 17 (lit), now lives to 'make intercession' for us, v. 25. In the Lord Jesus, we have a far greater Intercessor than even Moses or Samuel, who were proverbial in OT times for their intercessory prayers, Jer. 15. 1.

January 6^th by John Riddle

Genesis 18. 23-33

We could describe the story of Abraham and Lot, his nephew, as an exercise in brotherly relations. In Genesis 13.8, Abraham deferred to his brother. In Genesis 14. 4, Abraham delivered his brother. In Genesis 18. 23-33, Abraham interceded for his brother.

Genesis 18 helps us to understand why Abraham's intercession was so effective. Firstly, we should notice the intimacy of his communion with God. Abraham is called 'the Friend of God' in James 2. 23, citing 2 Chronicles 20. 7 and Isaiah 41. 8, and this close relationship becomes apparent when God says, 'Shall I hide from Abraham that thing which I do ... ?', v. 17. The Lord Jesus said, 'Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you', John 15. 15. Secondly, we should notice the integrity of his life before God. 'For I know him, that he will command his children and his household after him, and they will keep the way of the Lord, to do justice and judgement', v. 19. God knew that Abraham could be trusted to use his influence properly. The apostle John reminds us that 'whatsoever we ask, we receive of him, because we keep his commandments, and do those things which are pleasing in his sight', 1 John 3. 22. Thirdly, we should notice the implicitness of his faith in God. That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?', v. 25. In perplexing circumstances, we can exclaim with Paul, 'Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me', Acts 27.25. Fourthly, we should notice the importunity of his prayer to God. This is so clear from verses 23-32. Like Epaphras centuries later, he 'laboured fervently' in prayer.

We see the effectiveness of Abraham's intercession, for 'it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow', Gen. 19. 29. In other words, 'the effectual fervent prayer of a righteous man availeth much', Jas. 5. 16. How effective are our prayers? Do we really expect results?

July 13^th by David Newell

Ezekiel 11. 13-16

While Jeremiah remained in the land of Judah testifying to its imminent overthrow, his fellow prophet Ezekiel had been carried into Babylon at the second invasion of 597 B.C. His message, however, though distant in its delivery was identical in its theology: Jehovah would bring a final devastation upon the city of the Jews.

In spirit, Ezekiel saw Jerusalem's state of soul as exemplified by its leaders, vv. 1-3. Confident the war was finished they believed it right to settle in safety in their beloved capital. Like meat in a cooking pot, they were safe from the burning. The partial captivity of 605 and 597 B.C. would soon be over-contrary to Jeremiah's prophecy of a 70-year captivity, Jer. 25. 8-14-and the warnings of God's servants could thus be disregarded. It is a feature of man's sinfulness that he refuses to receive God's blessings when they are proffered, or believe In God's judgement when it is predicted.

The Lord's response was to reaffirm the certainty of judgement because of sin, vv. 11, 12. Ezekiel's reaction to this was to fall before the Lord on behalf of his people. In this he displayed the heart of Moses and Paul in their tender concern for Israel, Exod. 32. 7-14; Rom. 11. 4, 5. Judgement was fully deserved, but the prophet could not callously abandon his own nation. Truthfulness and tearfulness are the qualifications of the man of God. The solemn message must be discharged even though the Messenger's heart is breaking. Preachers of the gospel today have to announce God's eternal punishment of men outside of Christ; yet such preachers will also intercede earnestly with God on behalf of sinners.

Ezekiel's zeal is seen in the suddenness, the posture, and the volume of his prayer, v. 13. Mass emotion is easily manipulated and wisely distrusted., but here is a solitary saint overcome by the need and prostrate before God. Perhaps we are shy of such fervour. But, as C H SPURGEON writes, 'He who prays without fervency does not pray at all. We cannot commune with God, who is a consuming fire, if there is no fire in our prayers'.