Derek Prince, Shaping History Through Prayer and Fasting (affiliate link). New Kensington, Pennsylvania: Whitaker House, 2002. 206 pages.
Derek Prince (1915-2003) was born in India to British parents. He studied at Cambridge. He lived in Jerusalem through much of its formative years. He was a pastor, Bible teacher, and radio speaker. He wrote more than 80 books. Fifty years ago, he was influential in founding Intercessors for America. This book became a foundational source upon which the ministry drew. I recently spoke at the 50th anniversary gathering of Intercessors for America in Washington D.C. As a part of that opportunity, I acquired and read this book.
Throughout this book, Prince addresses an important issue: “Is there a divine power that rules over the destinies of nations?” (23). More specifically, can Christians’ prayers affect the course of a nation’s history? This question is certainly relevant today.
As I mentioned in a previous review, Prince tends to make all-encompassing statements. There is no question that Prince believes the Bible and takes scripture seriously, but I take issue with some of his sweeping conclusions.
For example, he writes, “It is never the will of God that the judgment due to the wicked should come upon the righteous” (26). He bases this assertion on passages such as Genesis 18:23, in which Abraham challenges God over whether he would destroy the righteous living in Sodom along with the wicked. While Prince is generally correct in his interpretation, he can be slightly careless at times. Certainly there were times in history, such as the fall of Jerusalem or the invasions of the Assyrians into Judah, when innocent and even righteous Jews were slaughtered along with the unrighteous. Scripture indicates that God causes the rain to fall on the righteous as well as the unrighteous (Matt. 5:44-45). The converse is also true. Drought, famine, pestilence falls on the righteous as well as the unrighteous. It is misleading to tell Christians that when God brings judgment on the wicked, we will be immune or shielded from it. Both the Bible and history provide too many examples to the contrary.
Prince suggests that “While we are left on earth as heaven’s ambassadors, our presence guarantees a continuance of God’s forbearance and mercy toward the earth” (31). While this statement may be true, it seems to reflect a premillennial dispensational view of history in which the church is raptured out of the earth, and remaining humanity faces the full force of God’s holy wrath. Prince continues, “As soon as the ministry of the Holy Spirit is finished, He will again be withdrawn from the earth, taking with him the completed body of Christ” (35). I don’t see biblical evidence for this understanding except at Christ’s final return. At times Prince takes an Old Testament example and applies it to the future work of God. There are certainly instances when doing so is appropriate, but there must be scriptural support in each instance.
Prince goes on to make another statement to which I might object: “God has vested with us—His believing people on earth—with authority by which we may determine the destinies of nations and governments, He expects us to use our authority both for His glory and our own good” (39). I have always wrestled with the concept that God gives us his authority. I believe he keeps all his authority to himself! As ambassadors, we have no authority except as messengers from the king. Prince clarifies this statement somewhat, but it is a strong assertion that could be used to justify many “name-it-and-claim-it” heresies.
Prince ultimately acknowledges that the prophets’ authority came from the message from God they delivered (41). I think this claim is more accurate.
Prince suggests that we are to pray for good government, because such leadership makes preaching the gospel easier (55). He concludes, “For this reason, good government is the will of God” (56). My primary caution with this assertion is that it largely relies on human reasoning. Christianity flourished in China after missionaries were expelled. Some of the greatest movements of God today are occurring in Iran and Afghanistan, nations without good governments. So, while it is true that we should pray for the best circumstances in which to share the gospel, we ought to be cautious when presuming which type of government affords that opportunity.
Prince goes on to say, “God has made it possible for Christians, by their prayers, to ensure good government” (59). Again, I struggle with the word “ensure.” There are godly people in Cuba, Iran, and China who have been praying for better government for many years. I am wary of the way Prince makes definitive, unnuanced statements.
Prince, a Brit, tells of how God answered prayer during WWII by providing General Montgomery to lead the British forces. While Montgomery experienced greater success than his predecessors had, he was also notoriously ambitious and vain. The American generals who worked with him had to tolerate his constant self-promotion. I mention this fact only to point out that it is tenuous to hold up people as God’s answer and provision when their character or behavior is less than Christ-like. They may have indeed been God’s answer, but they might need to be presented in less glowing terms.
Prince uses 1 Corinthians 14:15 to describe how God may have us first pray in tongues in order to clear our thinking and remind us of our dependance on God before we pray in our right mind (106). Again, I would challenge his biblical interpretation.
Prince focuses extensively on the power of fasting. He offers helpful insight here, which clearly stems from his own practice and experience. Prince states that “There is no suggestion that supernatural gifts of the Holy Spirit are to be withdrawn from the Church, but rather that they are to be more and more manifested the nearer we come to the end of the age” (127).
At the heart of the issue of prayer, Prince notes, “All through the Bible, there is a delicate balance between the fulfilment of God’s predetermined purposes and the exercise of human free will” (135). This issue is huge, and I would have liked to see him tackle it more extensively.
At times Prince takes an example from scripture and applies it to the Holy Spirit’s work. While certain principles are always applicable, he sometimes uses tenuous links between the two. He claims that just as there were early and latter rains in the agriculture of Israel, so there will be in the work of the Holy Spirit (141). He notes that Satan will try to encourage Christians to do their fasting in private, yet there is great power in the visible unity of believers in prayer and fasting (153). Prince also makes an interesting distinction between reformation and restoration (164).
Prince concludes by reproducing various calls to prayer and fasting by American presidents and Congress. These historic examples are certainly interesting, but one must be cautious when secular politicians are calling for prayer. While the need for prayer is real, there can be mixed motives at play, especially when the politicians involved are not practicing believers.
Overall, I enjoyed this book, and I believe he addresses an extremely important and relevant topic. It made me want to do additional reading and think more deeply on the subject. I am also inspired by a man who clearly believed and practiced what he saw in scripture. As a British citizen who was raised internationally, his views of America are somewhat unaligned with views commonly held by Americans. On the other hand, his outsider’s perspective allows him to take a fresh view of things Americans may take for granted.
This book is now fifty years old, but its message is as relevant and critical for God’s people to understand as it has ever been. I recommend this book. Be sure to read the verses he cites and prayerfully consider what he says. Yet the basic truth that praying Christians can exert a powerful, positive influence on their nation is one we need to take extremely seriously in our day.
Rating: 2
