Power Through Prayer — A Closer Reading
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; what it was to Jacob, a wrestling and prevailing; what it was to Christ, "strong crying and tears." They "prayed always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance." "The effectual, fervent prayer" has been the mightiest weapon of God's mightiest soldiers. The statement in regard to Elijah—that he "was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit"—comprehends all prophets and preachers who have moved their generation for God, and shows the instrument by which they worked their wonders.
_The great masters and teachers in Christian doctrine have always found in prayer their highest source of illumination. Not to go beyond the limits of the English Church, it is recorded of Bishop Andrewes that he spent five hours daily on his knees. The greatest practical resolves that have enriched and beautified human life in Christian times have been arrived at in prayer._—CANON LIDDON.
While many private prayers, in the nature of things, must be short; while public prayers, as a rule, ought to be short and condensed; while there is ample room for and value put on ejaculatory prayer—yet in our private communions with God time is a feature essential to its value. Much time spent with God is the secret of all successful praying. Prayer which is felt as a mighty force is the mediate or immediate product of much time spent with God. Our short prayers owe their point and efficiency to the long ones that have preceded them. The short prevailing prayer cannot be prayed by one who has not prevailed with God in a mightier struggle of long continuance. Jacob's victory of faith could not have been gained without that all-night wrestling. God's acquaintance is not made hurriedly. He does not bestow His gifts on the casual or hasty comer and goer. To be much alone with God is the secret of knowing Him and of influence with Him. He yields to the persistency of a faith that knows Him. He bestows His richest gifts upon those who declare their desire for and appreciation of those gifts by the constancy as well as earnestness of their importunity. Christ, who in this as well as other things is our Example, spent many whole nights in prayer. His custom was to pray much. He had His habitual place to pray. Many long seasons of praying make up His history and character. Paul prayed day and night. It took time from very important interests for Daniel to pray three times a day. David's morning, noon, and night praying were doubtless on many occasions very protracted. While we have no specific account of the time these Bible saints spent in prayer, yet the indications are that they consumed much time in prayer, and on some occasions long seasons of praying was their custom.
We would not have any think that the value of their prayers is to be measured by the clock, but our purpose is to impress on our minds the necessity of being much alone with God; and that if this feature has not been produced by our faith, then our faith is of a feeble and surface type.
The men who have most fully illustrated Christ in their character, and have most powerfully affected the world for Him, have been men who spent so much time with God as to make it a notable feature of their lives. Charles Simeon devoted the hours from four till eight in the morning to God. Mr. Wesley spent two hours daily in prayer. He began at four in the morning. Of him, one who knew him well wrote: "He thought prayer to be more his business than anything else, and I have seen him come out of his closet with a serenity of face next to shining." John Fletcher stained the walls of his room by the breath of his prayers. Sometimes he would pray all night; always, frequently, and with great earnestness. His whole life was a life of prayer. "I would not rise from my seat," he said, "without lifting my heart to God." His greeting to a friend was always: "Do I meet you praying?" Luther said: "If I fail to spend two hours in prayer each morning, the devil gets the victory through the day. I have so much business I cannot get on without spending three hours daily in prayer." He had a motto: "He that has prayed well has studied well."
Bounds opens with a stark claim: 'Man is God's method.' The foreword by A. C. Dixon recounts how a friend's gift of the book led him to read it, finding that 'every page pulsates with the heart and mind of a man who knows how to pray.' The author's diagnosis is that the church seeks better methods, but God seeks better men. This sets the tone for a work that prioritizes the inner life of the preacher over external technique.
The Foreword as a Reading Lens
The two forewords, by Rev. A. C. Dixon and Mr. Albert A. Head, frame the book as a corrective to an age that neglects prayer. Dixon notes that he received the book twice as a gift before reading it, and that it made him 'feel more like praying.' Head identifies a need for 'power in prayer—desire for prayer—time to be devoted to prayer.' These endorsements signal that the book is not a systematic theology but a practical, devotional appeal. Readers should note that the forewords themselves contain key phrases—'Man is God's method'—that Bounds will develop throughout.
Prayer as the Preacher's Work
Bounds illustrates his argument with the example of David Brainerd, a missionary whose life was 'a life of prayer.' The excerpt describes Brainerd praying 'by day and by night,' before and after preaching, even while riding through forests. Jonathan Edwards is quoted praising Brainerd's 'wrestling with God in secret.' This section shows Bounds using biographical example to make prayer the central labor of ministry, not an adjunct to it. The repeated emphasis on 'heart' over 'head' prepares the reader for the later contrast between sermon preparation and heart preparation.
Heart Preparation Over Sermon Mechanics
In chapter XII, Bounds directly critiques the overemphasis on sermon form. He writes that 'a prepared heart is much better than a prepared sermon' and that 'volumes have been written laying down the mechanics and taste of sermon-making, until we have become possessed with the idea that this scaffolding is the building.' The chapter quotes William Penn and Robert Murray McCheyne to reinforce that 'nothing reaches the heart but what is from the heart.' Bounds insists that prayer makes the preacher a 'heart preacher,' and that the preacher's mouth is opened and filled by prayer.
The Structure of Bounds's Argument
The book moves from general principle to specific application. Early chapters establish the primacy of prayer; later chapters apply this to preaching. Bounds uses a repetitive, aphoristic style—'Praying makes the preacher a heart preacher'—that reinforces his central thesis. The excerpts show a pattern: a scriptural or historical quotation, followed by Bounds's own commentary. Readers should watch for how he returns to the same themes (heart, method, power) with slight variations. The book's 21 chapters suggest a cumulative, meditative structure rather than a linear argument.
Bounds's book is best read as a series of meditations rather than a manual. The forewords and early chapters establish the urgency; the later chapters deepen the call to heart-centered ministry. Readers may find it helpful to read one chapter at a time, allowing the repeated emphasis on prayer to shape their own practice. The book's power lies not in novelty but in its relentless focus on the inner life of the preacher.
There are seasons when the pulpit feels lighter than the knees that carried us there. Bounds’s old warning about technique over prayer still catches me mid-stride. I find myself returning to the quieter arithmetic of dependence. Essentials of prayer — Key Ideas to Explore sits beside it now, like a familiar bench I never meant to find.
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