Prayer is not only efficacious for protection and defence, but also for the blessing of victory when an attack on error or evil is to be initiated. Specific instructions were given to Israel for such occasions. The people were reminded that "the battle is not yours but God's" (2 Chron. 20:15). They had to fight in faith, and go forth to war with a prayer upon their lips. They were told: "If you go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the Lord your God, and ye shall be saved from your enemies" (Num. 10:9).

The sound of the silver trumpets, referred to in this place, represented Israel's voice to the Lord. It was designed to bring the people to His remembrance, and, therefore, it symbolised the sound of prayer. It is significant that in the days of Hezekiah, the sound of these silver trumpets were heard at the time of sacrifice: "And when the burnt offering began, the song of the Lord began also with the trumpets" (2 Chron. 29.:27). In the "song of the Lord" the sound of the trumpets represents prayer, "it came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking God; and when they lifted up their voice with the trumpet and cymbals and instruments of music, and praised the Lord, saying, For He is good; for His mercy endureth for ever: that then the house was filled with a cloud, even the house of God" (2 Chron, 5:13). So declares the record in regard to the consecration of the Temple in the days of Solomon. The Lord and the people were brought together in an act of uplifting communion.

In Chronicles (2 Chron. 29:27), it is recorded that the penetrating, dominating, commanding note of the silver trumpets "began the song of the Lord." It symbolised petition, and praise, and was used in war and worship. The sounding trumpets were a call to the Lord for help in war (Num. 10:9; 3:16), or of praise in worship (Num. 10:10).

The chatsotserah (trumpets), as was suitable for that which symbolised prayer, brought the assembly before the Lord (Num. 10:3), guided them in their wilderness wanderings (v. 5), caused them to be remembered by God (v. 9), ensured relief from oppression, and suitably presented the various aspects of Israel's worship before Him as a memorial (v. 10). Their vibrant, penetrating sound taught that prayer should be clear, fervent, determinate, like the clear, dominant, insistent sound of the silver trumpets in the Temple worship (cp. James 5:16; Phil 4-6-2; Chron. 13:10).

As the trumpets stirred Israel up to take hold of Yahweh; .."' we should be aroused to do similarly (Isa. 64:7). As they emitted an enthusiastic, ringing, joyous note, so we should express the same to God (Phil. 4:4).

When we are about to assume the initiative in any matter, let us first sound the silver trumpets; in other words, seek the divine blessing through prayer. We have many examples to that end. When Abraham sent Eliezer to seek a wife for Isaac, he called for a divine blessing on the venture, invoking it in the name of God. But Eliezer did not leave prayer to Abraham; he prayed on his own account for success in his quest. "0 Lord God of my master Abraham," he prayed, "I pray Thee, send me good speed this day, and shew kindness unto my master Abraham." He then made specific request to God, having first carefully thought out what he should do, and what he required of God.

He sought a token of good. Gideon did likewise, in the signs he besought Yahweh to grant unto him. Both received their tokens. David prayed similarly to the Lord: "Shew me a token for good; that they which hate me may see it, and be ashamed" (Ps. 86:17). David received this token in the ensuing military triumphs he won, and which foreshadowed the future victories of Messiah.

Paul never went into attack without a prayer on his lips. Consider the expressions of Ephesians 6:18: "Praying always with all prayer, and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints; and for me that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel" (Eph. 6:18-19).

Let us make use of prayer in times of both attack and defence. And whilst we need to guard against descending to mere trivialities in prayer, let us realise that Yahweh understands and invites us to pour out our hearts unto Him. Meditate upon the following prayer uttered by Nehemiah, and notice the contrast between the might of God and the feebleness of His people expressed in it: "Now therefore, our God, the great, the mighty, and the terrible God, Who keepest covenant and mercy, let not all the trouble seem little before Thee, that hath come upon us . . . ."

The whole of this prayer is worthy of close study. Its expressions are beautiful. To Nehemiah the trouble loomed large; but he realised that to God it was small. He prayed God that He would view it as the people saw it, whilst, acknowledging that the trouble had come upon them through their own folly, and that God was just in all that He had done or omitted to have done (cp. v. 33). When we magnify little troubles until they assume vast proportions, and feel a little ashamed to take them to God in prayer, let us remember the request of Nehemiah: "Let not all the trouble seem little before Thee, that hath come upon us."

When we are in need of God, let us take Him into our confidence. We will find Him to be a "very ready help in time of need."