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not mean that we must go to the Throne of Grace constantly and ask "Lord, what wilt
Thou have me to do?" (Acts 11: 6). We are assured by the apostle Paul that it is
according to the "effectual working in the measure of every part", that the Body grows
(Eph. 4: 16) and this will only happen when every member of the Church is doing just
the work intended by our Heavenly Father and none other. This can only be discovered
by prayer and waiting upon God.
As there are no useless members in the physical body--so there should be none in the
spiritual Body.
That prayer does make a difference, the following Scriptures make abundantly clear.
"Finally, brethren, pray for us, that the word of the Lord may have free course and
be glorified . . . . . and that we may be delivered from unreasonable and wicked men"
(II Thess. 3: 1, 2).
Now it could be argued that it was obviously the Lord's will that His Word should run
unhindered and be glorified. If so, then why the need of prayer? But the Apostle knew
how easily the human factor could enter in and the flesh and the Devil intrude, and so
hinder God's work.
"Withal praying also for us, that God would open unto us a door of utterance to speak
the mystery of Christ for which I am also in bonds" (Col. 4: 3).
The same thought occurs here, but this time Paul is thinking of himself and any
possible failure on his part to make known the great secret.
"For I know this shall turn to my salvation through your prayer, and the supply of the
spirit of Jesus Christ" (Phil. 1: 19).
Whether we take salvation to mean Paul's deliverance from prison or in a much
deeper sense, his salvation with age abiding glory (II Tim. 2: 10) is not our concern at the
moment. It is clear that the suffering he was undergoing in his Roman prison was for the
Lord's gain and the furtherance of the truth, and the prayers of the Philippian saints
contributed a vital part to this great end.
Whether this would have happened if the church at Philippi had not constantly
remembered the Apostle in prayer, it is idle to speculate, but it is quite evident that Paul
took them as a factor to be reckoned with in the outworking of the Lord's will for
himself.
"But withal prepare me also a lodging: for I trust that through your prayers I shall be
given unto you" (Philemon 22).
There, quite obviously, the Apostle is contemplating the possibility of his being set
free from prison and being able to visit Philemon; and this possibility is inextricably
woven with Philemon's intercession for his release. If prayer makes no difference to the
daily happenings in our lives, why should Paul say "I trust that through or on account of
(dia) your prayers, I shall be given to you"?