One can form a habit of study until the will seems to be at rest and only the intellect is engaged, the will having retired altogether from exercise. This is not true of real praying. If the affections are laggard, cold, indifferent, if the intellect is furnishing no material to clothe the petition with imagery and fervor, the prayer is a mere vaporing of intellectual exercise, nothing being accomplished worth while.—Rev. Homer W. Hodge

The great religious reformation under King Hezekiah and the prophet Isaiah was thoroughly impregnated with prayer in its various stages. King Hezekiah, of Judah, will serve as an illustration of a praying elder of God’s Church, white-robed and gold-crowned. He had genius and strength, wisdom and piety. He was a statesman, a general, a poet and a religious reformer. He is a distinct surprise to us, not so much because of his strength and genius—they were to be expected—but in his piety, under all the circumstances connected with him. The rare statement, “He did that which was right in the sight of the Lord,” is a glad and thrilling surprise when we consider all his antecedents and his environments.

Where did he come from? Under what circumstances was his childhood life spent? Who were his parents and what were their religious character? Worldliness, half-heartedness and utter apostasy marked the reign of his father, grandfather and his great-grandfather. His home surroundings as he grew up were far from being favorable to godliness and faith in God. One thing, however, favored him. He was fortunate in having Isaiah for his friend and counselor when he assumed the crown of Judah. How much there is in a ruler’s having a God-fearing man for a counselor and an associate!

With what familiar and successful praying did he intercede with God is seen in the Passover feast, in which a number of the people were unfitted to participate. They had not prepared themselves by the required ceremonial cleansing, and it was important that they be allowed to eat the Passover feast with all the others.

Here is the brief account with special reference to the praying of Hezekiah and the result:

So the Lord heard him as he prayed, and even the violation of the most sacred law of the Passover was forgiven in answer to the prayer of this praying, God-fearing king. Law must yield its scepter to prayer.

The strength, directness and foundation of his faith and prayer are found in his words to his army. Memorable words are they, stronger and mightier than all the hosts of Sennacherib:

His defense against the mighty enemies of God was prayer. His enemies quailed and were destroyed his prayers when his own armies were powerless. God’s people were always safe when their princes were princes in prayer.

An occasion of serious import came to the people of God during his reign which was to test his faith in God and furnish opportunity to try the prayer agency to obtain deliverance. Judah was sorely pressed by the Assyrians, and, humanly speaking, defeat and captivity seemed imminent. The King of Assyria sent a commission to defy and blaspheme the name of God and to insult King Hezekiah, and they uttered their insults and blasphemy publicly. Note what Hezekiah immediately did without hesitation:

His very first impression was to turn to God by going to the “house of prayer.” God was in his thoughts, and prayer was the first thing to be done. And so he sent messengers to Isaiah to join him in prayer. In such an emergency God must not be left out of the account. God must be appealed to for deliverance from these blasphemous enemies of God and His people.

Just at this particular juncture the forces of the King of Assyria, which were besieging Hezekiah, were diverted from an immediate attack on Jerusalem. The King of Assyria, however, sent to Hezekiah a defaming and blasphemous letter.

For the second time, as he is insulted and beset by the forces of this heathen king, he enters the house of the Lord, the “house of prayer.” Where else should he go? And to whom should he appeal but unto the God of Israel?

And note the speedy answer and the marvelous results of such praying by this God-fearing king. First, Isaiah gave the King full assurance that he need fear nothing. God had heard the prayer, and would give a great deliverance.

Then secondly, the angel of the Lord came with swift wings and smote 185,000 Assyrians. The king was vindicated, God was honored, and the people of God were saved.

The united prayer. of the praying king and of the praying prophet were almighty forces in bringing deliverance and destroying God’s enemies. Armies lay at their mercy, defenceless; and angels, swift-winged and armed with almighty power and vengeance, were their allies.

Hezekiah had ministered in prayer in destroying idolatry and in reforming his kingdom. In meeting his enemies, prayer had been his chief weapon. He now comes to try its efficiency against the set and declared purposes of Almighty God. Will it avail in this new field of action? Let us see. Hezekiah was very sick, and God sends his own familiar friend and wise counselor and prophet, Isaiah, to warn him of his approaching end, and to tell him to arrange all his affairs for his final departure. This is the Scriptural statement:

The decree came direct from God that he should die. What can set aside or reverse that Divine decree of heaven? Hezekiah had never been in a condition so insuperable with a decree so direct and definite from God. Can prayer change the purposes of God? Can prayer snatch from the jaws of death one who has been decreed to die? Can prayer save a man from an incurable sickness?

These were the questions with which his faith had now to deal. But his faith does not seem to pause one moment. His faith is not staggered one minute at the sudden and definite news conveyed to him by the Lord’s prophet. No such questions which modern unbelief or disbelief would raise are started in his mind. At once he gives himself to prayer. Immediately without delay he applies to God who issued the edict. To whom else could he go? Cannot God change His own purposes if He chooses?

Note what Hezekiah did in this emergency, sorely pressed, and see the gracious result:

It was no self-righteous plea which he offered to God for recovery. He was only pleading his fidelity, just as Christ did in after years:

He is the Lord’s reminder, and is putting Him in mind as to his sincerity, fidelity and service, which was in every way legitimate. This prayer was directly in line with that of David in Psalm 26:1, “Judge me, O Lord, for I have walked in my integrity.” This is not a prayer test with Hezekiah, nor is it a faith cure, but it is a testing of God. It must be God’s cure if a cure comes at all.

Hezekiah had hardly finished his prayer, and Isaiah was just about to go home when God gave him another message for Hezekiah, this time one more pleasant and encouraging. The mighty force of prayer had affected God, and had changed His edict and reversed Him in His purpose concerning Hezekiah. What is that which prayer cannot do? What is it which a praying man cannot accomplish through prayer?

The prayer was to God. It was that God should reconsider and change His mind. Doubtless Isaiah returned to his house with a lighter heart than he did when he delivered his original message. God had been prayed to by this sick king, and had been asked to revoke His decree, and God had condescended to grant the request. God sometimes changes His mind. He has a right to do so. The reasons for Him to change His mind are strong reasons. His servant Hezekiah wants it done. Hezekiah had been a dutiful servant and had done much for God. Truth, perfection and goodness have been the elements of Hezekiah’s service and the rule of his life. Hezekiah’s tears and prayer are in the way of God’s executing His decree to take away the life of His servant. Prayer and tears are mighty things with God. They are to Him much more than consistency and much more to Him than decrees. “I have heard thy prayer; I have seen thy tears; behold I will heal thee.”

Sickness dies before prayer. Health comes in answer to prayer. God answered more than Hezekiah asked for. Hezekiah prayed only for his life, and God gave him life and in addition promised him protection and security from his enemies.

But Isaiah had something to do with the recovery of this praying king. There was something more than prayer in it. Isaiah’s praying was changed into the skill of the physician. “And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.”

God often uses remedies in answering prayer. It frequently takes a stronger faith to rise above means and not to trust in them, than it does to wholly reject all means. Here was a simple remedy that all might know that it did not cure the deadly disease, and yet a means to aid or to test faith. But still more praying was to be done. Isaiah and Hezekiah could not do things without much praying:

Hezekiah meets the occasion and covers the answer to his prayer with thanksgiving. The fragrance of the sweet spices are there, and the melody of the harp also.

Four things let us ever keep in mind: God hears prayer, God heeds prayer, God answers prayer, and God delivers by prayer. These things cannot be too often repeated. Prayer breaks all bars, dissolves all chains, opens all prisons and widens all straits by which God’s saints have been holden.

Life was sweet to Hezekiah and he desired to live, but what can brook God’s decree? Nothing but the energy of faith. Hezekiah’s heart was broken under the strain, and its waters flowed and added force and volume to his praying. He pleaded with great strivings and with strong arguments; and God heard Hezekiah praying, saw his tears, and changed his mind, and Hezekiah lived to praise God and to be an example of the power of mighty praying.

Like Hezekiah, the decent, soulless way of praying did not suit Paul. He puts himself in the attitude of a wrestler, and charges his brethren to join him in the agony of a great conflict. “Brethren, I beseech you,” he says, “for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me.” He was too much in earnest to touch the praying business genteelly or with gloved hands. He was in it as an agony, and he desired his brethren to be his partners in this conflict and wrestling of his soul. Epaphras was doing this same kind of praying for the Colossians: “Always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.” An end worth agonizing for always. This kind of praying by these early pastors of the Apostolic Church was one secret of the purity, one source of the power of the Church. And this was the kind of praying which was done by Hezekiah.

Here was prayer born in the fire of a great desire, and pursued through the deepest agony of conflict and opposition to success. Our spiritual cravings are not strong enough to give life to the mighty conflicts of prayer? They are not absorbing enough to stop business, arrest worldly pursuits, awaken us before day, and send us to the closet, to solitude, and to God; to conquer every opposing force and win our victories from the very jaws of hell. We want preachers and men and women who can illustrate the uses, the forces, the blessing, and the utmost limits of prayer.

Isaiah laments that there was no one who stirred himself up to take hold of God. Much praying was done, but it was too easy, indifferent, complacent. There were no mighty movements of the soul toward God, no array of all the sanctified energies to reach out and grapple God and draw out his treasures for spiritual uses. Forceless prayers have no power to overcome difficulties, no power to win marked results, or gain a complete and wonderful victory.