A
Humble Attempt to Promote the Agreement and
in Extraordinary
Prayer For a Revival Of Religion And The Advancement Of God's Kingdom On Earth,
According To Scriptural Promises And Prophecies Of The Last Time.
By
Jonathan Edwards
The Future Glorious State of
"This is what the LORD Almighty says: "Many
peoples and the inhabitants of many cities will yet come, and the inhabitants
of one city will go to another and say, 'Let us go at once to entreat the LORD
and seek the LORD Almighty. I myself am going.' And many peoples and powerful
nations will come to
In this chapter Zechariah
prophecies of the future, glorious advancement of the Church. It is
evident there is more intended than was ever fulfilled in the Jewish nation
during Old Testament times. Here are plain prophecies describing things that
were never fulfilled before the coming of Messiah, particularly what is said in
the two last verses in the chapter where Zechariah speaks of "many people
and strong nations worshiping and seeking the true God," and of so great
an addition of Gentiles to the Church that the majority of visible worshipers
consist of Gentiles, outnumbering the Jews ten to one.
Nothing ever happened, from the time of Zechariah to
the coming of Christ, to fulfill this prophecy. It's fulfillment can only be in the calling of the Gentiles
during and following apostolic times, or in the future, glorious enlargement of
God's Church in the end times, so often foretold by Old Testament prophets,
particularly by Zechariah. It is most likely that the Spirit of God speaks here
of the greatest revival and the most glorious advancement of the Church on
earth, the blessings of which will benefit the Jewish nation.
Indeed, there is great agreement on this point,
between this prophecy of Zechariah, and other prophecies concerning the
Church's latter day glory. Consider Isaiah 60:2-4,
"See, darkness covers the earth and thick darkness
is over the peoples, but the Lord rises upon you and his glory appears over
you. Nations will come to your light, and kings to the brightness of your dawn.
Lift up your eyes and look about you: All assemble and come to you; your sons
come from afar, and your daughters are carried on the arm."
Without doubt, this entire chapter foretells the most
glorious state of the God's Church on earth, as does Isaiah 66:8, Micah 4:1-3
and Isaiah 2:1-4:
"In the last days the mountain of the LORD'S
temple will be established as chief among the mountains; it will be raised
above the hills, and peoples will stream to it."
"Many nations will come and say, 'Come, let us
go up to the mountain of the LORD, to the house of the God of Jacob. He will
teach us his ways, so that we may walk in his paths.' "
"The law will go out from
Nothing whatsoever has happened to fulfill these
prophecies. Moreover, since the prophecy in my text (Zech.
Though the prophet is at times referring to the
future smiles of heaven on the Jewish nation, yet the Spirit of God doubtless
refers to events far greater than these, of which these are but faint
resemblances. The Jews had just returned from the Babylonian captivity,
We find it common in the prophecies of the Old
Testament that when the prophets are speaking of the favors and blessings of
God on the Jews, attending or following their return from the Babylonian
captivity, the Spirit of God takes the opportunity from there to speak of the
incomparably greater blessings on the Church, that will attend and follow her
deliverance from the spiritual Babylon, of which those were a type.
The prophet, in this chapter, speaks of God's
bringing his people again from the east and west to
The Power of Prayer
In Zechariah 8:20-22 we have an account of how this
future advancement of the Church should occur. It would come to fruition as
multitudes from different towns resolve to unite in extraordinary prayer,
seeking God until He manifests Himself and grants the fruits of his presence.
We may observe several things in particular:
1. THE NECESSITY OF PRAYER. Some
suppose that prayer includes the whole of worship to God and that prayer is a
part of worship during the days of the gospel when sacrifices are abolished.
Therefore, this can be understood as a prophecy of a great revival of religion
with true worship of God among His people, repentance from idolatry, and growth
of the Church.
However, it seems reasonable to me to suppose that
something even more special is intended regarding prayer given that prayer is
not only repeatedly mentioned, but that this prophecy parallels many other
prophecies that speak of an extraordinary spirit of prayer preceding that
glorious day of revival and advancement of the Church's peace and prosperity.
It particularly parallels what the prophet later speaks of the "pouring
out of a spirit of grace and supplications" as that which introduces the
great religious revival (Zech.
2. THE GOOD WHICH SHALL BE BROUGHT BY
PRAYER: GOD HIMSELF. Scripture says, "They shall go to pray before
the Lord, and to seek the Lord of Hosts." The good that they seek for is
"The Lord of Hosts," Himself. If "seeking God" means no
more than seeking the favor or mercy of God then "praying before the
Lord," and "seeking the Lord of Hosts" must be looked upon as
synonymous. However, "seeking the Lord" is commonly used to mean
something far more than seeking something from God. Surely it implies that God
Himself is what is desired and sought after.
Thus, the Psalmist desired God, thirsted after Him
and sought after Him:
"O God, thou art my God; early will I seek thee. My flesh longeth for thee, in a dry and thirsty land, where no water
is, to see thy power and thy glory, so as I have seen thee in the sanctuary ...
My soul followeth hard after thee ... Whom have I in heaven by thee? And there is none upon earth
that I desire besides thee."
The Psalmist earnestly pursued after God; his soul
thirsted after Him, he stretched forth his hands unto Him. All of God's saints
have this in common: they are those that seek God. "This is the generation
of them that seek Him." "Your heart shall live that seek God,"
etc.
If this be the true sense of this phrase
"seeking the Lord of Hosts," then we must understand that God who had
withdrawn Himself, or, as it were, hid Himself, would return to His Church,
granting the fruits of His presence and communion with His people, which He so
often promised, and for which His Church had so long waited.
In short, it seems reasonable to understand the
phrase, "seeking the Lord of Hosts" means not merely praying to God,
but seeking the promised restoration of the Church of God after the Babylonian
captivity and the great apostasy occasioning it is called their "seeking
God, and searching for Him;" and God's granting this promised revival and
restoration called His being "found of them." (See Jer. 29:10-14)
The prophets occasionally represent God as being
withdrawn and hiding Himself: "Verily thou art a God that hideth thyself, O God of Israel, the Savior. I hid me, and
was wroth." The prophets then go on to represent God's people seeking Him,
searching and waiting for and calling after Him. When God answers their prayers
and restores and advances His people, according to His promise, then He is said
to come and say, "Here am I" and to show Himself, and they are said
to find Him and see Him plainly.
"Then you will call, and the Lord will answer; you
will cry for help, and he will say: Here am I ..."
"But
"The Sovereign Lord will wipe away the tears
from all faces; he will remove the disgrace of his people from all the earth.
In that day they will say, 'Surely this is our God; we trusted in him, and he
saved us. This is the Lord, we trusted in him; let us
rejoice and be glad in his salvation.' We wait for you; your name and renown
are the desire of our hearts." (Isa. 58:9; Isa. 45:17,19; Isa.
25:8-9)
3. WE MAY OBSERVE WHO IT IS THAT WILL BE
UNITED IN SEEKING THE LORD: "the inhabitants of many cities ... yea, many
people and strong nations." Many people from all over the world will unite
to seek the Lord.
From the the prophecy, it
seems reasonable to assume that this will be fulfilled in the following manner:
First, God's people will be given a spirit of prayer, inspiring them to come
together and pray in an extraordinary manner, that He would help his Church,
show mercy to mankind in general, pour out his Spirit, revive His work, and
advance His kingdom in the world as He promised.
Moreover, such prayer would gradually spread and
increase more and more, ushering in a revival of religion. This would be
characterized by greater worship and service of God among believers. Others
will be awakened to their need for God, motivating them to earnestly cry out to
God for mercy. They will be led to join with God's people in that extraordinary
seeking and serving of God which they see around them. In this way the revival
will grow until the awakening reaches whole nations and those in the highest
positions of influence. The Church will grow to be ten times larger than it was
before. Indeed, at length, all the nations of the world will be converted unto
God.
Thus, ten men, out of all languages and nations, will
"take hold of the skirt of" the Jew (in the sense of the Apostle),
saying "We will go with you, for we have heard that God is with you."
Thus will be fulfilled, "O thou that heareth
prayer, unto thee shall all flesh come."
4. WE MAY ALSO OBSERVE THE MANNER OF THEIR
UNITY IN PRAYER. It is a visible and voluntary union that was first proposed
by some of God's people with others readily joining in over time. Those who
live in one city will declare to those of another city, "Let us go"
etc. Many of those who hear their declaration will not only join with them but
will make the call for the unity in prayer known to still others. As a result,
the movement will grow, prevail and spread among God's people.
Some suppose that the words, "I will go
also," are to be taken as words spoken by the one making the proposal. He
states this expressing his willingness and desire to do what he is asking his
hearer to do. But this is to suppose no more than is expressed in the phrase,
"Come and let us go ..." itself. It seems more natural to me to
understand these words as being the consent or reply of the one to whom the
proposal is made.
This is much more agreeable to the flow of the text
which represents the compliance of great numbers of people in this movement.
And though if these words are thus understood, we must suppose something
understood in the text that is not expressed: Those of other cities will say,
"I will go also." Yet, this is not difficult to conceive of as such
figures of speech are common in the Scripture (Jer.
5. NEXT, WE CAN OBSERVE THE MANNER IN
WHICH THEY AGREE TO PRAY: "Let us go speedily to pray," or, as it
says in the margin: let us go continually. Literally
translated this means, "let us go in going." The Hebrew
language often doubles words for emphasis (e.g., the holy of holies signifies
that which is most holy). Such doubling of words also denotes the certainty of
an event coming to pass. For example, when God said to Abraham, "in
multiplying, I will multiply thy seed," God implies that He would
certainly multiply his seed, and multiply it exceedingly.
6. FINALLY, THIS PROPHECY GIVES US A
PICTURE OF THIS
An Example From
History
Let me relate a brief history of what has happened in
In October of 1744, a number of ministers in
These ministers consulted with one another on this
subject and concluded that they were obliged to begin such prayer and attempt
to persuade others to do the same. After seeking God for direction, they
determined that for the next two years they would set apart some time on
Saturday evenings and Sunday mornings every week for prayer as one's other
duties would allow. More importantly, it was decided that the first Tuesday of
each quarter (beginning with the first Tuesday of November) would be time to be
spent in prayer. People were to pray for either the entire day or part of the
day, as they found themselves disposed, or as circumstances allowed. They would
meet in either private prayer groups or in public meetings, whichever was found
to be most convenient.
It was determined that none should make any promises
or feel under strict obligation to observe every one of these days without
fail; for these days were not holy or established by sacred authority. However,
to prevent negligence, and the temptation to make excuses for trivial reasons,
it was proposed that if those who resolve to pray cannot take part on the
agreed upon day, they would use the next available day for the purpose of
prayer.
The primary reason for this cooperation in prayer was
to maintain, among the people of God, that necessity of prayer for the coming
of Christ's Kingdom, which Christ directed his followers to do. We are, unfortunately,
too little inclined to pray because of our laziness and immaturity, or because
of the distraction of our own worldly, private affairs. We have prayed at
times, but without special seasons for prayer, we are, likely, to neglect it
either partially or totally. But when we set aside certain times for prayer,
resolving to fulfill this commission unless extraordinarily hindered, we are
less likely to neglect it.
The return of each new season will naturally refresh
the memory and will cause us to remember these teachings of our Lord Jesus
Christ, and the obligations we have as His followers. We will be renewed in the
importance, necessity and unspeakable value of the mercy we seek from God, and
by frequent renovation, the vision to pray will be kept alive in our hearts at
all times. Therefore, those ministers from
It was thought that two years would be a sufficient
trial period, after which time would be given to evaluate fruitfulness of the
endeavor. It was not known but thought best to allow some time to make some
adjustments if necessary. The time period, though short, was thought sufficient
to judge its fruitfulness. Those involved would have the opportunity to
communicate their thoughts, and perhaps improve, on this manner of prayer.
As for promulgating this concert of prayer, the
ministers decided to simply pass the word through personal conversation, and
correspondence with others far away, rather than any formal advertisement in
the press. At first it was intended that some formal paper outlining the
proposal should be sent around for proper amendments and improvements, and then
agreement. But after more thoughtful deliberation, it was concluded that this
would only give rise to objections which they thought best to avoid in the
beginning.
Great success seems to have met their labors for
great numbers in
The two years ended last November. Just prior to
this, a number of ministers in Scotland agreed on a letter, to be printed and
sent abroad to their brethren, proposing to them, and requesting of them, to
join with them in continuing this concert of prayer, and in the endeavors to
promote it. Almost five hundred copies of this letter were sent over to
The proposal, dated
The ministers then go on to assure their Bostonian
brethren that the concerts are not to be seen as binding; men are not expected
to set apart days from secular affairs, or "fix on any part of ... precise
days, whether it be convenient or not." Nor are they to be seen as
"absolute promises, but as friendly, harmonious resolutions, with liberty
to alter circumstances as shall be found expedient." Because of such
liberty these prayer times cannot be judged to infringe upon those
"religious times" appointed by men.
The letter also asked ministers to consider composing
and publishing short "persuasive directions" regarding the necessity
of prayer, either by particular authors or several joining together. Without
such repeated reminders men are apt to become weary and begin to neglect their
duty. Ministers are also asked to preach frequently on the importance and
necessity of prayer for the coming of the Lord's Kingdom, particularly near or
on the quarterly times.
The Boston ministers are to understand that these
prayer concerts are not restricted to any particular denomination, but is
extended to all who have "at heart the interest of vital Christianity, and
the power of godliness; and who, however differing about other things, are
convinced of the importance of fervent prayer ..."
It was proposed that the prayer should extend for
seven more years and the ministers agreed to this. However there was concern
that zeal for spreading news of the concert would wane because of the length
proposed. Nevertheless, it was agreed that the first period of time (two years)
was too short.
If persons who formerly agreed to this concert should
discontinue it, would it not look like that fainting in prayer Scripture so
ardently warned against? Would this not be particularly unsuitable given the
need of public reformation?
Those ministers in