The same custom (Saying Amen at the end of prayer) was continued among the Christians in following times, as we learn from Justin Martyr, from Chrysostom, and from others. Jerome informs us of its being the custom in his time so to conclude every public prayer that the united amen of the people sounded like the fall of water or the noise of thunder. But as, in various instances, apostolic rites and customs were in subsequent ages either entirely laid aside or extremely corrupted, so there is reason to suppose that the emphatic, the solemn, and the devout amen which Paul approved was in process of time con- verted into an unmeaning, a noisy, and a very indecent formality.

Nor is the practice of some professors in our own times to be commended, who, with a low, though audible voice, add their amen to almost every sentence as it proceeds from the lips of him who is the mouth of social (public; in the context of a gathering of people) prayer. This is because, in certain instances which have come under my own observation, those who are in the habit of so doing sometimes express their amen before the sentence be completed, and therefore cannot understand the full import of it. It is not commendable because it also has a tendency to interrupt the devotion of those private worshippers that are near to them. This is also because it may sometimes perhaps disconcert the thoughts of him who leads the worship. A mental, “So be it,” in this case, is all that should be used.

But whether at the conclusion of social prayer we annex our amen with an audible voice, in a low whisper, or merely in a mental way, it should always include, like that of Benaiah, an ardent desire of having it ratified by the amen of God Himself. When David, lying on his deathbed, nominated Solomon to succeed him on the throne of Israel, Benaiah answered, “Amen: The LORD God of my lord the king say so too” (1 Kings 1:36; Jeremiah 28:6). Yes, my brethren, when we say, “Amen,” it should be with a solemn and believing regard to that divine amen. To this, Luther, it is probable, referred, when, writing to the timid Melanchthon, he said, “I do pray for you. I have prayed for you, and I will pray for you. Doubt not but I shall be heard, for I feel the amen in my heart.”

1. The Amen Demands Understanding, Fervor, and Expectation in Prayer.

It suggests first that we should pray with understanding, with fervor, and with expectation.

a. With understanding

It strongly suggests that we should pray with understanding. For as our amen, whether in public or in private, is a mere formality if we do not pay a solemn regard to the amen of God Himself, so it manifestly teaches the necessity of praying according to the divine revealed will. For why do we pray, if not that God may regard, approve, and accept our adorations, confessions, petitions, and thanksgivings that are addressed to Him? There is no reason to expect this except in proportion as our prayers are conformable to His own directions. Now His wise and holy and gracious will respecting this important affair must be learned from the doctrines and promises, the precepts and the examples, which are contained in sacred Scripture.

If then we pray agreeably to these, we shall approach the Father of mercies under our proper character, that is, not as claimants, but as supplicants (not as those who appeal to a supposed legal right, but as undeserving needy ones who beg mercy and kindness from their King). We should approach Him under a deep conviction of our guilt and our depravity; of our ignorance and un- worthiness; and as lying entirely at His mercy. For “God be merciful to me a sinner” (Luke 18:13) stands on divine record as a prayer that is worthy of imitation. Now, a sinner, as such, is an accursed character, or one that deserves damnation.

If we pray as the Scriptures teach, we shall draw near to the King Eternal with a believing regard to the all-sufficient atonement and the prevailing intercession of Jesus Christ. For as it is only through His vicarious obedience, finished on the cross, that our sins are pardoned and our persons justified in the sight of God, so it is only through the intercession of our great High Priest in the heavenly sanctuary that our prayers ascend with acceptance before the Most High. This we are taught, if I mistake not, by the following remarkable passage: “And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand” (Revelation 8:3-4). This is a representation of the ancient Jewish high priest burning incense upon the golden altar on the day of atonement when he entered into the most holy place. For that altar was just at the entrance of it, directly before the mercy seat, or throne of Jehovah, in the earthly sanctuary, to which the apostle alludes when he speaks of “the throne of grace” (Hebrews 4:16). This apocalyptic angel, therefore, is our High Priest; for none else could approach that altar and burn incense upon it, the smoke of which was to enter the most holy place.

Now, “the prayers of the saints” denote the whole worship of the Christian church, which is presented before the throne of God by our heavenly High Priest. Nor is it said that the prayers of all saints, but that the smoke of the incense, ascended to God out of the angel’s hand; for it is the intercession of Christ, and that only, which procures their acceptance with God. For such a mixture of sin, such diversified imperfection, and such personal unworthiness attend all our devotional services that we might well despair of their obtaining divine acceptance, were it not for the work and worthiness of our great High Priest, Who is passed into the heavens, even Jesus the Son of God. But the all- sufficiency of His atonement for sin purges away the iniquity of our holy things (Exodus 28:38). The never- failing efficacy of His intercession gives acceptance to our worship, which, in itself, is very imperfect; and the supreme dignity of His Person, Who appears as the representative of His redeemed, delivers the con- science from that painful sense of personal unworthiness, which would not permit our approach with bold- ness to the throne of grace (Dr. John Owen, On the Person of Christ, chap. XX). These considerations are happily adapted to relieve the conscience, to comfort the heart, and to animate devotion.

If we pray according to the directions of Scripture, it will be with a special regard to the aid of the Holy Spirit, Who is expressly called “the spirit of grace and of supplications” (Zechariah 12:10), His assistance being absolutely necessary to a holy amen. For such is the darkness of our minds that “we know not what we should pray for as we ought” (Romans 8:26). And such is the carnality of our hearts that we cannot command a devotional frame. We shall be the more sensible of the lack of this divine assistance in proportion as we remember that He Whom we address, He Who is our God, is a consuming fire. Hence that apostolic precept: “Let us have grace, whereby we may serve God acceptably with reverence and godly fear.” This precept is enforced by this consideration: “For our God is a consuming fire” (Hebrews 12:28-29).

More Lively Hope

© Hope Bible-Presbyterian Church
14 Bedford Square, Colonel Light Gardens, South Australia 5041