"That the true apostolic preacher must have the prayers of others - good people to give to his ministry its full quota of success, Paul is a preeminent example. He asks, he covets, he pleads in an impassionate way for the help of all God's saints.

He knew that in the spiritual realm as elsewhere, in union there is strength; that the consecration and aggregation of faith, desire, and prayer increased the volume of spiritual force until it became overwhelming and irresistible in its power. Units of prayer combined, like drops of water, make an ocean that defies resistance." -- E. M. B.

How far does praying for the preacher help preaching? It helps him personally and officially. It helps him to maintain a righteous life, it helps him in preparing his message, and it helps the Word preached by him to run to its appointed goal, unhindered and unhampered. A praying church creates a spiritual atmosphere most favourable to preaching. What preacher knowing anything of the real work of preaching doubts the veracity of this statement?

The spirit of prayer in a congregation begets an atmosphere surcharged with the Spirit of the Highest, removes obstacles and gives the Word of the Lord right of way. The very attitude of such a congregation constitutes an environment most encouraging and favourable to preaching. It renders preaching an easy task; it enables the Word to run quickly and without friction, helped on by the warmth of souls engaged in prayer.

Men in the pew given to praying for the preacher, are like the poles which hold up the wires along which the electric current runs. They are not the power, neither are they the specific agents in making the Word of the Lord effective. But they hold up the wires, along which the divine power runs to the hearts of men. They give liberty to the preacher, exemption from being straitened, and keep him from " getting in the brush."

They make conditions favourable for the preaching of the Gospel. Preachers, not a few, who know God, have had large experience and are aware of the truth of these statements. Yet how hard have they found it to preach in some places. This was because they had no "door of utterance," and were hampered in their delivery, there appearing no response whatever to their appeals. On the other hand, at other times, thought flowed easily, words came freely, and there was no failure in utterance.

The preacher "had liberty," as the old men used to declare. The preaching of the Word to a prayerless congregation falls at the very feet of the preacher. It has no travelling force; it stops because the atmosphere is cold, unsympathetic, unfavourable to its running to the hearts of men and women. Nothing is there to help it along.

Just as some prayers never go above the head of him who prays, so the preaching of some preachers goes no farther than the front of the pulpit from which it is delivered. It takes prayer in the pulpit and prayer in the pew to make preaching arresting, life-giving and soulsaving.

The Word of God is inseparably linked with prayer. The two are conjoined, twins from birth, and twins by life. The Apostles found themselves absorbed by the sacred and pressing duty of distributing the alms of the Church, till time was not left for them to pray.

They directed that other men should be appointed to discharge this task, that they might be the better able to give themselves continually to prayer and to the ministry of the Word. So it might likewise be said that prayer for the preacher by the church is also inseparably joined to preaching. A praying church is an invaluable help to the faithful preacher.

The Word of the Lord runs in such a church, "and is glorified" in the saving of sinners, in the reclamation of backsliders, and in the sanctifying of believers. Paul connects the  Word of God closely in prayer in writing to Timothy: For every creature of God is good," he says, "and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the Word of God and prayer." And so the Word of the Lord is dependent for its rapid spread and for its full, and most glorious success in prayer.

Paul indicates that prayer transmutes the ills which come to the preacher: " For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ." It was "through their prayer" he declares these benefits would come to him. And so it is "through the prayer of a church" that the pastor will be the beneficiary    of large spiritual things.

In the latter part of the Epistle to the Hebrews, we have Paul's request for prayer for himself addressed to the Hebrew Christians, basing his request on the grave and eternal responsibilities of the office of a preacher: "Obey them that have the rule over you," he says, "and submit yourselves; for they watch for your souls as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you. Pray for us; for we trust we have a good conscience in all things willing to live honestly."

How little does the Church understand the fearful responsibility attaching to the office and work of the ministry. "For they watch for your souls as they that must give account." God's appointed watchmen, to warn when danger is nigh; God's messengers sent to rebuke, reprove and exhort with all long-suffering; ordained as shepherds to protect the sheep against devouring wolves. How responsible is their position.

And they are to give account to God for their work, and are to face a day of reckoning. How much do such men need the prayers of those to whom they minister. And who should be more ready to do this praying than God's people, His own Church, those presumably who are in heart sympathy with the minister and his all important work,  divine in its origin.

Among the last messages of Jesus to His disciples are those found in the fourteenth, fifteenth and sixteenth chapters of John's Gospel. In the fourteenth, as well as in the others, are some very specific teachings about prayer, designed for their help and encouragement in their future work. We must never lose sight of the fact that these last discourses of Jesus Christ were given to disciples alone, away from the busy crowds, and seem primarily intended for them in their public ministry.

In reality, they were words spoken to preachers, for these eleven men were to be the first preachers of the new dispensation. With this thought in mind, we are able to see the tremendous importance given to prayer by our Lord, and the high place He gave it in the lifework of preachers, both in this day and in that day.

First our Lord proposes that He will pray for these disciples, that the Father might send them another Comforter, even the Spirit of truth, whom the world could not receive. He preceded this statement by a direct command to them to pray, to pray for anything, with the assurance that they would receive what they asked for. If, therefore, there was value in their own praying, and it was of great worth that our Lord should intercede for them, then of course it would be worth while that the people to whom they would minister should also pray for them. It is no wonder then that the Apostle Paul should take the key from our Lord, and several times break out with the urgent exhortation, " Pray for us."

True praying done by the laymen helps in many ways, but in one particular way. It helps very materially the preacher to be brave and true. Read Paul's request to the Ephesians: Praying always with all prayer and supplication," he says, "in the Spirit, and watching thereunto with all perseverance, and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel; for which I am an ambassador in bonds, that therein I may speak as I ought to speak." How much of the boldness and loyalty of Paul was dependent upon the prayers of the Church, or rather how much he was helped at these two points, we may not know.

But unquestionably there must have come to him through the prayers of the Christians at Ephesus, Colosse and Thessalonica, much aid in preaching the Word, of which he would have been deprived had these churches not have prayed for him. And in like manner, in modern times has the gift of ready and effective utterance in the preacher been bestowed upon a preacher through the prayers of a praying church.

The Apostle Paul did not desire to fall short of that most important quality in a preacher of the Gospel, namely, boldness. He was no coward, or time-server, or man-pleaser, but he needed prayer, in order that he might not, through any kind of timidity, fail to declare the whole truth of God, or through fear of men, declare it in an apologetic, hesitating way. He desired to remove himself as far as possible from an attitude of this kind. His constant desire and effort was to declare the Gospel with consecrated boldness and with freedom. "That I may open my mouth boldly, to make known the mystery of the Gospel, that I may speak boldly, as I ought to speak," seemed to be his great desire, and it would appear that, at times, he was really afraid that he might exhibit cowardice, or be affected by the fear Of the face of man.

This is a day that has urgent need of men after the mould of the great Apostle - men of courage, brave and true, who are swayed not by the fear of men, or reduced to silence or apology by the dread of consequences. And one way to secure them is for the pew to engage in earnest prayer for the preachers. In Paul's word to the Ephesian elders given when on his way to Jerusalem, Paul exculpates himself from the charge of blood-guiltiness, in that he had not failed to declare the whole counsel of God to them.

To his Philippian brethren, also, he says, that through their prayers, he would prove to be neither ashamed nor afraid. Nothing, perhaps, can be more detrimental to the advancement of the kingdom of God among men than a timid, or doubtful statement of revealed truth. The man who states only the half of what he believes, stands side by side with the man who fully declares what he only half believes. No coward can preach the Gospel, and declare the whole counsel of God.

To do that, a man must be in the battle-attitude not from passion, but by reason of deep conviction, strong conscience and full-orbed courage. Faith is in the custody of a gallant heart while timidity surrenders, always, to a brave spirit. Paul prayed, and prevailed on others to pray that he might he a man of resolute courage, brave enough to do everything but sin. The result of this mutual praying is that history has no finer instance of courage in a minister of Jesus Christ than that displayed in the life of the Apostle Paul. He stands in the premier position as a fearless, uncompromising, God-fearing preacher of the Gospel of his Lord.

God seems to have taken great pains with His prophets of old time to save them from fear while delivering His messages to mankind. He sought in every way to safeguard His spokesmen from the fear of man, and by means of command, reasoning and encouragement sought to render them fearless and true to their high calling.

One of the besetting temptations of a preacher is the "fear" of the face of man. Unfortunately, not a few surrender to this fear, and either remain silent at times when they should be boldly eloquent, or temper with smooth words the stern mandate it is theirs to deliver. "The fear of man bringeth a snare." With this sore temptation Satan often besets the preacher of the Word and few there be who have not felt the force of this temptation.

It is the duty of ministers of the Gospel to face this temptation to fear the face of man with resolute courage and to steel themselves against it, and, if need be, trample it under foot. To this important end, the preacher should be prayed for by his church. He needs deliverance from fear, and prayer is the agency whereby it can be driven away and freedom from the bondage of fear given to his soul.

We have a striking picture of the preacher's need of prayer, and of what a people's prayers can do for him in the seventeenth of the Book of Exodus. Israel and Amalek were in battle, and the contest was severe and close. Moses stood on top of the hill with his  rod lifted up in his hands, the symbol of power and victory. As long as Moses held up the rod, Israel prevailed, but when he let down his hand with the rod, Amalek prevailed. While the contest was in the balance, Aaron and Hur came to the rescue, and when Moses' hands were heavy, these two men "stayed up his hands, . . . until the going down of the sun.  And Joshua discomfited Amalek and his people."

By common consent, this incident in the history of ancient Israel has been recognized as a striking illustration of how a people may sustain their preacher by prayer, and of how victory comes when the people pray for their preacher. Some of the Lord's very best men in Old Testament times had to be encouraged against fear by Almighty God.

Moses himself was not free from the fear which harasses and compromises a leader. God told him to go to Pharaoh, in these words: "Come now therefore, and I will send thee unto Pharaoh, that thou mayst bring forth my people, the children of Israel, out of Egypt." But Moses, largely through fear, began to offer objections and excuses for not going, until God became angry with him, and said, finally, that He would send Aaron with Moses to do the talking, as long as Moses insisted that he "was slow of speech and of slow tongue."

But the fact was, Moses was afraid of the face of Pharaoh, and it took God some time to circumvent his fears and nerve him to face the Egyptian monarch and deliver God's message to him. And Joshua, too, the successor of Moses, and a man seemingly courageous, must needs be fortified by God against fear, lest he shrink from duty, and be reduced to discouragement and timidity. " Be strong and of good courage," God commanded him. " Have I not commanded thee? Be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest."

As good and true a man as Jeremiah was sorely tempted to fear and had to be warned and strengthened lest he prove false to his charge. When God ordained him a prophet unto the nations, Jeremiah began to excuse himself on the ground that he could not speak, being but a child in that regard. So the Lord had to safeguard him from the temptation of fear, that he might not prove faithless: "Thou therefore, gird up thy loins, and arise, and speak unto them," God said to His servant, "all that I command thee;  be not dismayed at their faces, lest I confound thee before them."

Since these great men of old time were so beset with this temptation, and disposed to shrink from duty we need not be surprised that preachers of our own day are to be found in similar case. The devil is the same in all ages; nor has human nature undergone any change. How needful, then, that we pray for the leaders of our Israel especially that they may receive the gift of boldness, and speak the Word of God with courage. This was one reason why Paul insisted so vigorously that the brethren pray for him, so that a door of utterance might be given him, and that he might be delivered from the fear of man, and blessed with holy boldness in preaching the Word.
 

The challenge and demand of the world in our own day is that Christianity be made practical; that its precepts be expressed in practice, and brought down from the realm of the ideal to the levels of every-day life. This can be done only by praying men, who being much in sympathy with their ministers will not cease to bear them up in their prayers before God. A preacher of the Gospel cannot meet the demands made upon him, alone, any more than the vine can bear grapes without branches.

The men who sit in the pews are to be the fruit-bearing ones. They are to translate the "ideal" of the pulpit into the "real" of daily life and action. But they will not do it, they cannot do it, if they be not devoted to God and much given to prayer. Devotion to God  and devotion to prayer are one and the same thing.