1. The Use of Prayer: Part 1

WSC 98. What is prayer? A. Prayer is an offering up of our desires unto God, for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgement of his mercies.

The final section of the Westminster Shorter Catechism addresses prayer (i.e., questions 98 to 107).¹ The catechism lists prayer as a means of grace (cf. Rom. 8:26; 2 Th. 1:11).² Some people have taken issue with this, noting a distinction between the objective means of grace (i.e., Word and sacrament) and the subjective experiences of believers (i.e., prayers of the saints); this is why some people prefer to strictly speak of the means of grace as only Word and sacraments (while still acknowledging that prayer can be instrumental to strengthening our spiritual lives).³ Nonetheless, the Reformed confessions and catechisms teach a high view of prayer, affirming the spiritual blessings that accompany it.⁴ While the Word and sacraments are commonly agreed to be the means of grace in the narrowest application, prayer is considered so in a broader sense.

The Nature of True Prayer

The catechism gives a focused definition of true Christian prayer.⁵ Essential to true prayer, it is directed to God (Ps. 62.8), according to His revealed will (1 Jn. 5:14-15), through Jesus Christ (Jn. 16:23; cf. 14:6),⁶ and by the help of the Holy Spirit (Rom. 8:26).⁷ In it, we offer up our petitions to God, confess our sins, and express our thankfulness to Him (Ps. 32:5-6; Dan. 9:4; Phil. 4:6). In contrast, non-Christian prayer differs essentially from Christian prayer; it is directed to someone (or something) other than the one true God and/or does not approach God through Christ as Mediator. Consequently, we should not expect God to hear these prayers (Ps. 66:18; Pr. 15:29; cf. Ps. 109:7; Is. 1:15; 59:2; Jn 9:31).⁸

The Content of True Prayer

The content of prayer includes adoration of God (a chief part of prayer), petition (presenting our desires in accordance with God’s will), confession (acknowledgement of the sins we have committed in thought, word, and deed), and thanksgiving (for eternal and temporal blessings we have received).⁹ As creatures, we are utterly dependent on God to supply all our needs (physical and spiritual). When we petition to God in our prayers, we acknowledge our inability to do anything apart from Him. But prayer is not a “free for all” warrant to present anything we want to God. Rather, when we pray, we are directed to only present things that are in harmony with God’s revealed will (1 Jn. 5:14).¹⁰ We should not come to God impulsively or hastily, but only with reverence and sobriety, as guided by His Word (Eccl. 5:2). Further, confession of sins is a crucial component of prayer (Pss. 19: 12-13; 51:3-11; 1 Jn. 1:8-10).¹¹ Without it, we cannot keep company with God (cf. Ps. 66:18). Prayer should also include thanksgiving to God for His mercies. We are indebted to God for our many blessings, not only those that come to us by common grace (e.g., rain, sunshine, food, clothing, etc.), but especially for His saving grace. As Christians, we are under greater obligation to render thanksgiving to God for delivering us from our sins, and for making us citizens of heaven (1 Thess. 5:17-18).

The Object of True Prayer

True prayer is directed the Triune God alone.¹² We need to remember that prayer is an act of worship (Phil. 4:6; 1 Tim. 2:1; Col. 4:2). As only God is to be worshiped (Rom. 10:14; Mt. 4:4-10; Acts 10:25-26; Rev. 22:8-9), extending prayer to anyone (or anything) else amounts to idolatry (cf. Ex. 20:3-5; Isa. 42:8).¹³ The practice of directing our prayers to God is rooted in a correct understanding of His attributes. God is omniscient and omnipresent, and therefore He is able to immediately know the heart of every person, whenever they are (Pss. 38:9; 139:4; 1 Ki. 8:39; Mt. 6:8, 32; Acts 1:24; Rom. 8:27). Christians across the world can pray to God at the same time, and He can be with them and receive their prayers all at once (Ps. 65:2). He alone is the fountain of all good (Ja. 1:17; Ps. 36:9-10) in whom we can confidently place all our trust. Furthermore, God is omnipotent, and therefore He is perfectly able to answer our prayers and to fully meet all our needs (Eph. 3:20). Of these, our greatest need is to be forgiven of our sins, which only God can do (Mic. 7:18; cf. Mt. 9:1-8).¹⁴ In our other needs, God is able to fulfill our desires as we call out to Him (Ps. 145:18-19).

Praying in the Name of Christ

There is an infinite distance that separates us from God by virtue of the fact that there exists an infinite Creator-creature distinction. This separation is further aggravated by our sinfulness, such that we are unable to approach God apart from a covenant Mediator (Jn. 14:6 14; Isa. 59:2; Eph. 3:12).¹⁵ Jesus Christ alone is qualified to be the Mediator between God and mankind (Jn. 6:27; Heb. 7:25-27; 1 Tim. 2:5; Acts 4:12).¹⁶ Therefore, we are to pray through Christ as our Mediator, by whom we have access to God’s presence and acceptance with Him (Heb. 4:14-16; 1 Jn. 5:13-15).¹⁷ The requirement to pray “in the name of Christ” (Jn. 14:13-14; 16:24; Col. 3:17; cf. Heb. 13:15) means something more than merely mentioning His name at the end of our prayers (Mt. 7:21; cf. Acts 19:13-16).¹⁸ It means we ask for God’s mercy because of what Jesus Christ has done for us, so that God would be willing to respond with love and favor, despite what our sins deserve. Indeed, for Christ’s sake, God is willing to show us grace and mercy, instead of wrath and judgment. Therefore, to pray in the name of Christ is to divest ourselves of self-confidence and self-righteousness; if we do not, we are really praying in our own name, not Christ’s (even if we say His name) because our trust is fundamentally placed in our own works or character, not Christ’s.¹⁹

Praying with the Help of the Holy Spirit

Prayer is made efficacious by the ministry of the Holy Spirit who works faith in us (cf. Heb. 11:6) and assists us in our prayers. We have two intercessors in prayer: Jesus Christ²⁰ and the Holy Spirit (Rom. 8:26-27).²¹ In distinction to the intercessory work of Jesus Christ (who pleads our cause before God the Father and mediates for us in heaven) the Holy Spirit prepares our hearts, forms our prayers, excites our faith in Jesus Christ, and reassures us of our privileges as children of God. We are always to pray in the Spirit (Eph. 6:18; Jude 20) because we are not naturally inclined to pray.²² The Puritan Thomas Brooks reflected, “Prayer is nothing but the breathing that out before the Lord that was first breathed into us by the Spirit of the Lord.”²³ The Holy Spirit helps us to pray in a manner that is pleasing to God. He does this, not by giving us extrabiblical revelation, but by illuminating what is written to us in the Scriptures. Accordingly, we may confidently pray for things disclosed by God’s revealed will, while at the same time humbly submitting to His hidden will for things that are not disclosed to us.²⁴

“We have many things to say to God, and yet ‘know not what we should pray for as we ought.’ The advocate is the Holy Spirit. He suggests to us all our petitions, and the manner in which they should be offered. He opens the eyes of our mind to form a correct estimate of our wants, and of the excellence of spiritual and heavenly objects. He excites in us ardent desires, and implants in us those affections which are suitable to the majesty of God, to our own worthlessness, and to the high value of the blessings sought. In short, he bestows on us a holy boldness, and so cries in us; Gal. 4:6, that by him we cry, Abba, Father; Rom. 8:15. Thus, by producing in us those sentiments and views, ‘he intercedes for us with groanings that cannot be uttered.’ …The Spirit adds something to our intercession, imparts to it fresh vigour, and causes our prayers to be accepted, not as our suggestions, but as his own.”²⁵

Footnotes

1
For our study, we will rely heavily on Herman Witsius’ work, Sacred Dissertations on the Lord’s Prayer. Witsius was an important Dutch theologian (1636-1708) who had a central role in the Dutch Further Reformation. He emphasized the need for godly piety with the motto, “the Reformed church needs to be ever reforming” (ecclesia reformata, semper reformanda). For more background, please refer to the foreword by Dr. Joel R. Beeke in Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, pp. 3-7.
2
Prayer is included as a means of grace by the Westminster Shorter Catechism 88 and Larger Catechism 154, and similarly affirmed by Presbyterians. Hodge, Charles. Systematic Theology: Volume 3: Soteriology. Peabody, MA: Hendrickson Publishers, 2011, pp. 466, 708.
3
Berkhof, Louis. Systematic Theology. Grand Rapids, MI: W.B. Eerdmans Pub., 1996, pp. 604-605.
4
For example, Heidelberg Catechism 116 teaches, “Why is prayer necessary for Christians? Because it is the chief part of thankfulness which God requires of us; and also, because God will give His grace and Holy Spirit to those only, who with sincere desires continually ask them of Him, and are thankful for them.”
5
WLC Q178: What is prayer? A: Prayer is an offering up of our desires unto God, in the name of Christ, by the help of his Spirit; with confession of our sins, and thankful acknowledgment of his mercies.
6
It is only through Christ’s mediation that we and our prayers can be accepted by God. “Because we are sinners, and only through Christ can we be reconciled to God and have access to his holy presence. Even a Christian sins against God daily in thought, word, and deed, and his very prayers are stained by elements of sin.” Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 513.
7
We do not know how we should pray or what to pray for. For this reason, we need the Holy Spirit to help us. “We are… hindered by infirmities; that is, we are too weak and lacking in spiritual power to pray adequately. Instead of being filled with earnestness and zeal in approaching God in prayer, how often we are cold or lukewarm, and our minds distracted with all kinds of wandering thoughts! How often we consider prayer a burdensome duty rather than a real privilege. Clearly there can be no real prayer apart from the help of the Holy Spirit.” Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 514.
8
Sometimes, God in His grace, answers non-Christians despite their ignorance (e.g., Acts 10:1-2, 31).
9
A common mnemonic for prayer is ACTS, corresponding to adoration for God, confession of our sins, thanksgiving for His mercies, and supplication (petition) for our needs.
10
WLC Q184: For what things are we to pray? A: We are to pray for all things tending to the glory of God, the welfare of the church, our own or others good; but not for anything that is unlawful.
11
“The person who approaches God in prayer without feeling his own sinfulness and without confession of sin is a proud and self-righteous Pharisee rather than a Christian.” Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 514.
12
WLC Q179: Are we to pray unto God only? A179: God only being able to search the hearts, hear the requests, pardon the sins, and fulfil the desires of all; and only to be believed in, and worshiped with religious worship; prayer, which is a special part thereof, is to be made by all to him alone, and to none other.
13
In teaching that we can pray to the Virgin Mary, the saints, and angels, the Roman Catholic Church fails to recognize that Jesus Christ is the only Mediator between God and men (1 Tim. 2:5). There is no Scriptural support whatsoever for intercession from angels or saints in heaven. “Scripture often mentions the intercession of people on earth and specifically recommends and prescribes it (Matt. 6:9ff.; Rom. 15:30; Eph. 6:18–19; Col. 1:2–3; 1 Tim. 2:1–2) and further teaches that God frequently spares others for the sake of the elect and upon their intercession (Gen. 18:23ff.; Exod. 32:11ff.; Num. 14:13ff.; Ezek. 14:14, 20; Matt. 24:22; etc.), [but] it never breathes a word about intercession by angels and the blessed in heaven for those who live on earth… Holy Scripture does say that believers on earth may appeal to each other for intercession (Num. 21:7; Jer. 42:2; 1 Thess. 5:25), but never mentions asking the dead for their intercession; and both angels and human beings expressly refuse to accept the religious veneration that is due only to God (Deut. 6:13; 10:20; Matt. 4:10; Acts 14:10ff.; Col. 2:18–19; Rev. 19:10; 22:9).” Bavinck, Herman. Reformed Dogmatics, Vol. 4: Holy Spirit, Church, and New Creation. Baker Academic, 2008, pp. 625-626.
14
Recall, all our sins are principally directed against God (Ps. 51:4; cf. Gen. 39:9). Therefore, our prayers need to be directed to Him, not another third party for forgiveness of our sins.
15
WLC Q181: Why are we to pray in the name of Christ? A: The sinfulness of man, and his distance from God by reason thereof, being so great, as that we can have no access into his presence without a mediator; and there being none in heaven or earth appointed to, or fit for, that glorious work but Christ alone, we are to pray in no other name but his only. (See also, Westminster Confession of Faith, chapter 7, paragraph 1; and, chapter 8, paragraph 1).
16
This means, we are neither to pray in the name of the Virgin Mary nor any of the saints because none of them are qualified for the work of mediation between God and mankind. None of them are co-saviors with Christ.
17
In the Old Testament, the faithful people of God also prayed in the name of Christ. “They prayed with faith in the coming of the promised Redeemer, and with an obedient observance of the appointed sacrifices which pointed forward to him. The pious Israelite of the Old Testament times approached God in prayer on the basis of the covenant of grace as truly as we do today; his prayers were offered to God on the basis of the redemptive work of the coming Messiah. This does not imply that all Old Testament saints understood this truth with equal clearness, but only that they had some understanding of it. And in God’s sight their prayers were acceptable because of the future mediatorial work of Christ.” Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 518.
18
WLC Q180: What is it to pray in the name of Christ? A: To pray in the name of Christ is, in obedience to his command, and in confidence on his promises, to ask mercy for his sake; not by bare mentioning of his name, but by drawing our encouragement to pray, and our boldness, strength, and hope of acceptance in prayer, from Christ and his mediation.
19
This difference is displayed by the parable of the pharisee and publican; the former trusted in himself whereas the latter was deeply conscious of his sinfulness and realized his need for God’s mercy (Lk. 18:9-14).
20
Consider Jesus high priestly prayer in John 17. “It is a consoling thought that Christ is praying for us, even when we are negligent in our prayer life; that He is presenting to the Father those spiritual needs which were not present to our minds and which we often neglect to include in our prayers; and that He prays for our protection against the dangers of which we are not even conscious, and against the enemies which threaten us, though we do not notice it. He is praying that our faith will not cease, and that we may come out victoriously in the end.” Berkhof, Louis. Systematic Theology. London: Banner of Truth Trust, 1958, p. 403. “Our blessed Savior is, indeed, to be viewed under two separate relations; one, as the Son of God, one in nature and equal in glory to the Father; the other, as Mediator, in respect of which he is subject to the Father. In the former character he receives, in the latter, he offers prayer.” Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 19.
21
WLC Q182: How doth the Spirit help us to pray? A: We not knowing what to pray for as we ought, the Spirit helps our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions [i.e., the things that we know we should pray for], affections [i.e., feelings and desires], and graces [i.e., humility, self-denial, faith, etc.] which are requisite for the right performance of that duty.
22
“By the special work of the Holy Spirit in the Christian’s heart, [the] sinful sluggishness and indifference are in a measure overcome, so that real prayer becomes possible.” Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 524.
23
Brooks, Thomas. Smooth Stones Taken from Ancient Brooks. Compiled by C. H. Spurgeon. Sheldon & Co., 1860, p. 228.
24
Deut. 29:29 tells us, “The secret things belong to the Lord our God, but those things which are revealed belong to us and to our children forever, that we may do all the words of this law.”
25
Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, pp. 12-13.

Footnotes

Related Articles

2. The Use of Prayer: Part 2

3. The Use of Prayer: Part 3

4. The Use of Prayer: Part 4

5. The Use of Prayer: Part 5

6. The Lord’s Prayer: The Rule of Prayer

7. The Lord’s Prayer: Preface