“Prayer is a heaven-ordained means of success. Appeals, petitions, entreaties, between man and man, move men and act a part in controlling the affairs of nations. But prayer moves heaven. That power alone that comes in answer to prayer will make men wise in the wisdom of heaven and enable them to work in the unity of the Spirit, joined together by the bonds of peace. Prayer, faith, confidence in God, bring a divine power that sets human calculations at their real worth—nothingness. . . . He who places himself where God can enlighten him, advances, as it were, from the partial obscurity of dawn to the full radiance of noonday.”1

“Before the veil of the most holy place was an altar of perpetual intercession, before the holy, an altar of continual atonement. By blood and by incense God was to be approached—symbols pointing to the great Mediator, through whom sinners may approach Jehovah, and through whom alone mercy and salvation can be granted to the repentant, believing soul.”2

Like the crowns around the table, the golden crown around the altar represents not only power, but the reward which the Christian who continues “instant in prayer” will in due time surely receive (Romans 12:12).

In the brazen altar is represented the sacrifice of Christ in His work on earth for us; in the golden altar we behold Him in His work in heaven, where He “ever liveth to make intercession” for us (Hebrews 7:25).

“And the Lord said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy. And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people” (Exodus 30:34–38).

Notice how these elements needed to be tempered together and beaten very small. This is reminiscent of how “we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings…. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people” (Hebrews 2:9, 10, 17).

In the incense we again find the significant number four. As the four ingredients in the bread represented Christ, the living Bread which came down from heaven, so the four sweet spices of the incense represented His perfect righteousness.

As some of the incense was beaten “very small,” so Christ was made “perfect through sufferings,” that He might be a merciful and faithful High Priest to make reconciliation for the sins of the people.

The fire upon the golden altar “was kindled by God Himself and was sacredly cherished. Day and night the holy incense diffused its fragrance throughout the sacred apartments, and without, far around the tabernacle.”3

God’s instruction to Moses was: “Aaron [the high priest] shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it” (Exodus 30:7, 8). When Aaron offered incense, the divine glory rested upon the mercy seat, indicating that God accepted the offering. Thus our prayers are presented to God, by our heavenly High Priest and Intercessor, who offers His merits continually in our behalf, as sweet incense before God; and God is pledged to answer every request of His Son.

“At the time of incense,” morning and evening, “the whole multitude of the people were praying without” (Luke 1:10). It was the sacred hour of worship, when Israel dedicated themselves anew to God and to His service, as symbolized in the lighting of the lamps.

“In this custom, Christians have an example for morning and evening prayer. . . . [God] looks with great pleasure upon those who love Him, bowing morning and evening to seek pardon for sins committed and to present their requests for needed blessings.”4

To families who observe the daily hours of worship, God has given one of His most precious promises: There “I will meet with thee” (Exodus 30:6).

This custom in our homes will “diffuse its fragrance” not only in the home itself but “far around” our tabernacle. It will bring strength, and power, and honor, and victory not only in our own experiences but in our efforts for others.

“Prayer does not bring God down to us, but brings us up to Him. It makes us realize more and more our great needs, and hence our obligation to God and our dependence upon Him. It leads us to feel our own nothingness and the weakness of our judgment. God has made earnest prayer the condition of the bestowal of His richest blessings.”5

Prayer is not necessary in order to tell God our needs; He knows all about our needs before we ask Him. He understands all our perplexities.

“Family prayer, public prayer, have their place; but it is secret communion with God that sustains the soul life.

“It was in the mount with God that Moses beheld the pattern of that wonderful building which was to be the abiding place of His glory. It is in the mount with God—in the secret place of communion—that we are to contemplate His glorious ideal for humanity. Thus we shall be enabled so to fashion our character building that to us may be fulfilled His promise, ‘I will dwell in them, and walk in them; and I will be their God, and they shall be My people’ (2 Corinthians 6:16).”6

“Secret prayer is neglected. . . . If Christians would take home the teachings of Christ in regard to watching and praying, they would become more intelligent in their worship of God.”7

“In the offering of incense the priest was brought more directly into the presence of God than in any other act of the daily ministration. As the inner veil of the sanctuary did not extend to the top of the building, the glory of God, which was manifested above the mercy seat, was partially visible from the first apartment. When the priest offered incense before the Lord, he looked toward the ark; and as the cloud of incense arose, the divine glory descended upon the mercy seat and filled the most holy place, and often so filled both apartments that the priest was obliged to retire to the door of the tabernacle. As in that typical service the priest looked by faith to the mercy seat which he could not see, so the people of God are now to direct their prayers to Christ, their great High Priest, who, unseen by human vision, is pleading in their behalf in the sanctuary above.”8

The altar of incense was nearer to the ark than any other article in the holy place. It was placed “before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee” (Exodus 30:6). It was “before the throne” (Revelation 8:3).

“When he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints” (Revelation 5:8).

“The incense, ascending with the prayers of Israel, represents the merits and intercession of Christ, His perfect righteousness.”9

“The prayer . . . of God’s people ascend as sacrifices to the heavenly sanctuary. But they ascend not in spotless purity. Passing through the corrupt channels of humanity, they are so defiled that unless purified by the righteousness of the great High Priest, they are not acceptable by God. Christ gathers into the censer the prayers, the praise, and the sacrifices of His people, and with these He puts the merits of his spotless righteousness. Then, perfumed with the incense of Christ’s propitiation, our prayers, wholly and acceptable, rise before God, and gracious answers are returned.”10

Are these “odors” (or incense)—the prayers of saints—the same as the “incense” offered on the golden altar?

Christ’s merits are represented by the incense—and the prayers of saints which rise “as sweet incense” are the odors. Therefore, David says, “Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice” (Psalm 141:2).

We are bidden, “Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (James 5:16).

“There is need of prayer—most earnest, fervent, agonizing prayer—such prayer as David offered when he exclaimed: ‘As the hart panteth after the water brooks, so panteth my soul after Thee, O God.’ ‘I have longed after Thy precepts;’ ‘I have longed for Thy salvation.’ ‘My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God.’ ‘My soul breaketh for the longing that it hath unto Thy judgments.’ (Psalms 42:1; 119:40, 174; 84:2; 119:20). This is the spirit of wrestling prayer, such as was possessed by the royal psalmist.

“Daniel prayed to God, not exalting himself or claiming any goodness: ‘O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for Thine own sake, O my God’ (Daniel 9:19). This is what James calls the effectual, fervent prayer. Of Christ it is said: ‘And being in an agony He prayed more earnestly’ (Luke 22:44). In what contrast to this intercession by the Majesty of heaven are the feeble, heartless prayers that are offered to God. Many are content with lip service, and but few have a sincere, earnest, affectionate longing after God.”11

In Matthew 15:22–28, we read of the Canaanite woman who fervently beseeched the Lord to heal her daughter vexed with a devil. Christ commended her great faith as shown in her willingness to accept the “crumbs” that fell from the table.

The Canaanite woman would not take no for an answer. She asked for her daughter’s healing, and three times she was rejected. But she wouldn’t give up. She understood the heart and character of the Lord Jesus. She not only received the healing of her daughter but also was commended by Jesus.

Fervent prayer is putting your whole self—all of your attention, your mind, your will, and your emotions—on that thing you’re praying about. That means your mind is focused on prayer instead of drifting off on other things. Fervent prayer will make a difference in the lives of people, but we must understand that it takes effort and calls for a sacrifice of our time.

Peter was in prison awaiting his execution. The church had neither human power nor influence to save him. There was no earthly help, but there was help to be obtained by the way of Heaven. The disciples gave themselves to fervent, importunate prayer. God sent His angel, who aroused Peter from sleep and led him out through the first and second wards of the prison; and when they came to the iron gate, it opened to them of its own accord, and Peter was free.

Effectual prayer, then, is prayer that is based on God’s Word. When we know the promises that He has given, and understand His character and the principles by which He works as revealed in His Word, we can pray with confidence and authority, knowing that our prayers will be answered.

It is written of Jesus that “in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed” (Mark 1:35).

“But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. And he withdrew himself into the wilderness, and prayed” (Luke 5:15, 16).

“And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God” (Luke 6:12).

“As activity increases and men become successful in doing any work for God, there is danger of trusting to human plans and methods. There is a tendency to pray less, and to have less faith. Like the disciples, we are in danger of losing sight of our dependence on God, and seeking to make a savior of our activity. We need to look constantly to Jesus, realizing that it is His power which does the work. While we are to labor earnestly for the salvation of the lost, we must also take time for meditation, for prayer, and for the study of the word of God. Only the work accomplished with much prayer, and sanctified by the merit of Christ, will in the end prove to have been efficient for good.

“No other life was ever so crowded with labor and responsibility as was that of Jesus; yet how often He was found in prayer! How constant was His communion with God! . . .

“In a life wholly devoted to the good of others, the Saviour found it necessary to withdraw from the thoroughfares of travel and from the throng that followed Him day after day. He must turn aside from a life of ceaseless activity and contact with human needs, to seek retirement and unbroken communion with His Father. As one with us, a sharer in our needs and weaknesses, He was wholly dependent upon God, and in the secret place of prayer He sought divine strength, that He might go forth braced for duty and trial.”12

“We must not think of such a thing as discouragement, but hold fast to souls by the grasp of faith. Do not give up those for whom you are working. Go out in the mountains and seek the lost sheep. They may run from you, but you must follow them up, take them in your arms and bring them to Jesus. Pulpit effort should always be followed by personal labor. The worker must converse and pray with those who are concerned about their soul’s salvation. Those who listen to discourses should see in those who believe, an example in life and character that will make a deep impression upon them.”13

“Solicit prayer for the souls for whom you labor; present them before the church as objects for the supplication.”14

“You ask God to bring souls into the truth; then do you labour with all your God-given ability in harmony with your prayers? Do you bring every trait of your character into subordination to God, to be used according to the laws of His own kingdom, that you may be labourers together with Him? Are you, with faith and diligence and wide awake earnestness, working to advance God’s kingdom in the world? Bear in mind that faith without works is dead, and that without faith it is impossible to please God. While we pray, we are to give all that is possible, both of our labour and our means, for the fulfillment of our prayers.”15

“Let your voices be heard in humble prayer, in witness against the intemperance, the folly, and the amusements of this world, and in the proclamation of the truth for this time.”16

“What will it profit [us] to cherish pride of spirit, and pray for humility? What will it profit to seek eagerly the friendship and applause of the world, and pray for heavenly affections? What will it profit to indulge in passionate temper and un-Christlike words, and then ask for the meekness of Christ? This is not watching unto prayer. In the lack of that faith that works by love and purifies the soul lies the secret of unanswered prayer.”17

“Prayer is the breath of the soul. It is the secret of spiritual power. . . . Prayer brings the heart into immediate contact with the Well-spring of life, and strengthens the sinew and muscle of the religious experience.”18

“[Many] workers can never attain the highest success until they learn the secret of strength. They must give themselves time to think, to pray, to wait upon God for a renewal of physical, mental, and spiritual power. They need the uplifting influence of His Spirit. Receiving this, they will be quickened by fresh life. The wearied frame and tired brain will be refreshed, the burdened heart will be lightened.”19