2. The Use of Prayer: Part 2

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.

This is the second class on the use of prayer. The focus of today’s lesson will be on who we are to pray for, and what we ought to pray for.

The People for Whom We are to Pray

The Larger Catechism gives explicit instruction about who we are to pray for:

WLC Q183: For whom are we to pray? A: We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter; but not for the dead, nor for those that are known to have sinned the sin unto death.

We need to show genuine care and concern for the church because of our spiritual unity as one body under Christ the head (Eph. 4:4-6; cf. 1 Cor. 12:12, 27). Prayer is a way that we can earnestly labor for others in the Lord (Col. 4:12) and is an important part of spiritual warfare (Eph. 6:10-11, 18). By way of review, the word “church” is used in a couple different ways in the New Testament:¹ it can refer to the sum of all true believers and extends to all places where the body of Christ has members (Mt. 16:18; Acts 2:47; 1 Cor. 12:28; 15:9; Acts 20:28; Heb. 12:23; cf. Gal. 1:13); it can also refer to the local gathering of believers of the same congregation (Mt. 18:17; Rom. 16:4; Acts 8:1; 13:1; 1 Thess. 1:1; cf. 1 Cor. 16:19; Col. 4:15; Phile. 2).² Accordingly, when we are instructed to pray for the “whole church of Christ,” it means that our prayers should extend beyond our own local congregation (and even denomination), such that we adopt a broader outlook and intercede for Christ’s church and kingdom as a whole. Of course, we can always have a special concern for our own particular congregation and express this with more detailed prayer, but at the same time we are reminded not to forget to plead for God’s people who are dispersed throughout the world (Ps. 28:9).

Next, we are instructed to pray for those in authority over us, both in the church and the state (1 Tim. 2:1-2; Col. 4:3). The church and state are institutions established by God to accomplish his purposes; both of these need God’s help and blessings to fulfill their mandates.³ Civil leaders and church officers need wisdom, courage, and integrity (as well as other gifts according to God’s common and special grace) to do their work properly.⁴ For this reason, it is important that we regularly pray for them.

It is also right to pray for ourselves (e.g., Gen. 32:11; Isa. 38:1-5),⁵ both for things related to our physical and spiritual good as far as these serve for God’s glory (cf. 3 Jn. 1). These include temporal blessings, like health, food, clothing, and success in our vocation and studies, as well as spiritual blessings, such as growth in grace, deliverance from sin, assurance of salvation, and perseverance in the faith. We are also supposed to pray for our family, friends, and even our enemies (Jam. 5:16; Gen. 20:7, 17; Job 42:7-8; Mt. 5:44). It is the latter group that often gives us the most difficulty. Still, we are reminded of the following:

“Even those who may unavoidably be our enemies are still human beings created in the image of God, and like ourselves they are sinners such as Christ died to redeem. Even though they are our enemies, they are not beyond the power of Christ to save. Therefore we should pray for them. This does not mean to pray that they will succeed in wrongdoing, but to pray for their true welfare… To pray for our enemies means chiefly to pray for their repentance, conversion to Christ, and salvation.”⁶

Finally, we are encouraged to pray for all sorts of people who are presently living and those in the future (1 Tim. 2:1-2; Jn. 17:20; 2 Sam. 7:29). There are many people living today (and in the future) who are part of God’s elect and who will be saved in due time. We are to pray for them patiently that they may hear the gospel (Col. 4:3; Eph. 6:18-19) and that God may grant them true repentance (cf. 2 Tim. 2:24-26).

The People for Whom We are not to Pray

Scripture strictly forbids us to pray for the dead (2 Sam. 12:21-23), a dangerous practice that continues in the Roman Catholic Church.⁷ The reason it is wrong to pray for the dead is because true believers who are deceased are already taken up in heaven with Christ (and therefore no longer need our prayers), while unbelievers who have died are forever lost in hell (and where our prayers are of no use to them).⁸ For true believers, at the time of death, their souls were made perfect in holiness (Heb. 12:23) and they now wait for the resurrection of their bodies on the last day (cf. Rev. 6:11; 14:13).⁹ On the other hand, upon dying, unbelievers have no further opportunity to repent; they are forever separated by “a great gulf fixed” never to be reconciled to God (Lk. 16:24-26; cf. Rev. 22:11).

Further, we are not obligated to pray for “those that are known to have sinned the sin unto death,” as stated in 1 John 5:16. This expression is generally understood to be synonymous with the “unpardonable sin” or the “sin against the Holy Spirit,” which is a sin that places a person outside the possibility of salvation (cf. Mt. 12:31-32; Mk. 3:28-29). There are several other passages of Scripture that seem to speak of this sin (e.g., Hebrews 6:4-8; 10:25-29; cf. 2:3; 4:1; 12:15-17). This sin is best understood as a terminal condition after a person deliberately hardens the heart and irreversibly sears the conscience, despite receiving clear knowledge of the truth, such that the Holy Spirit finally abandons a person to himself or herself:

“The sin against the Holy Spirit is not to be regarded simply as an isolated act, but also as the external symptom of a heart so radically and finally set against God that no power which God can consistently use will ever save it. This sin, therefore, can be only the culmination of a long course of self-hardening and self-depraving. He who has committed it must be either profoundly indifferent to his own condition, or actively and bitterly hostile to God so that anxiety or fear on account of one’s condition is evidence that it has not been committed. The sin against the Holy Spirit cannot be forgiven, simply because the soul that has committed it has ceased to be receptive of divine influences, even when those influences are exerted in the utmost strength which God has seen fit to employ in his spiritual administration.”¹⁰

However, we should always be extremely cautious about labelling any individual as having committed “the sin unto death.” Moreover, we should pay attention to the exact wording of 1 John 5:16: “There is sin leading to death. I do not say that he should pray about that.” The verse does not say that we are forbidden to pray for such a person, but rather that we are not obligated to pray for him or her (because salvation of such a person is impossible). However, if there is any reasonable doubt about whether a person has actually committed “the sin unto death,” we may pray for him or her that if it is in God’s will, He will save this person from his or her sins.¹¹

The Things for Which We are to Pray

There are certain things that we are instructed to pray for (and some things to avoid):

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.

The most important consideration in what we pray for is whether it glorifies God. Recall, the chief end of man is to glorify God and to enjoy him forever.¹² Therefore, we are first to pray for things that principally honor God (1 Cor. 10:31; 1 Pet. 4:11; Ps. 29:2; cf. Mt. 6:9) before considering our own needs and desires. The only way that we can know the things that tend glorify God is by studying the Bible to learn His revealed will. In other words, if we want to pray properly, we also need to study the Bible carefully; we cannot rely on our own imagination or human reasoning to determine God’s will, lest we fall into serious error.

Among the things that we are explicitly asked to pray for, we are to petition for the spiritual welfare of the church (Pss. 51:18; 122:6), which is closely tied to the peace and prosperity of the surrounding nations (cf. Gen. 12:3); we are also to pray for whatever will be for our own good (Mt. 7:11) and the good of others (Ps. 125:4). Again, we are to refer to the Bible to determine what is truly for our good and the good of others. In some cases, Scripture will plainly tell us what is pleasing to God (e.g., that we may to depart from evil and to do good [Ps. 34:14]; that our spiritual leaders may conduct themselves honorably in all things [Heb. 13:8]; that the gospel may be spread [Col. 4:3-4]; etc.). However, there are other matters that are not explicitly addressed in Scripture as to whether they are for truly our welfare and these may depend on the circumstances (e.g., success in a specific business, physical healing, etc.). For these latter items, we should pray in submission to God’s sovereignty and secret counsel, as Jesus also prayed, “Not my will, but thine, be done” (Lk. 22:42).¹³

The Things for Which We are not to Pray

However, we must avoid praying for anything unlawful (i.e., sinful) or contrary to God’s will, even if we think that it will work out for good in the end (1 Jn. 5:14; Ps. 66:18). We are never allowed to sin “that good may come” (cf. Rom. 3:8). For example, we are not allowed to ask God for His favor when we tell a lie to further a good cause, nor are we to pray that we will win the lottery so that we can give the money to the church. In other words, the ends never justify the means. We are forbidden from asking God to help us do anything that is morally wrong (Ps. 66:18). If we do, we should not expect God to give us our requests (Ja. 4:3). While it may be true that God in His sovereignty sometimes permits evil to exist and is able to turn it around for His own glory (e.g., Acts 2:22-24; Gen. 50:20), this does not mean that He ever approves of evil, nor does it absolve the sinner from his or her guilt. We should always remember that God hates evil (Hab. 1:13) and therefore His people must abstain from evil too (3 Jn. 11).

Footnotes

1
Vos, Geerhardus. Reformed Dogmatics, Vol. 5: Ecclesiology, The Means of Grace, Eschatology. Lexham Press, 2016, pp. 10-11.
2
It is an error to refer to the building where believers gather as the “church.” Ibid, p. 12.
3
For a review, please refer to the notes we had on the Fifth Commandment. Recall, Scripture as a whole requires us to obey, submit to, and honor all lawful authority—including those in the home, church, and state (e.g., Rom. 13:1,7; Eph. 5:21-22, 24; 6:1, 4-5, 9; Heb. 13:17; 1 Pet. 2:17). All authority is ultimately instituted by God. Therefore, we are to honor lawful authority because they are God’s earthly representatives (e.g., Col. 3:22-23) and His servants (e.g., Rom. 13:6) to uphold what is good and to punish evil (e.g., Rom. 13:1-4; 1 Pet. 2:13-14) according to God’s will for the good of those entrusted to them. People in authority have a responsibility before God to rule justly. Those that abuse their authority distort their witness of God. An abuse of authority occurs when a person exceeds the parameters that God has given, or when a person uses his or her position of authority for selfish gain rather than for the benefit of those under one’s care (cf. Lk. 22:25-26).
4
Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 526.
5
This is not the same thing as praying selfishly, which we are instructed not to do (Ja. 4:3).
6
Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 527.
7
The Roman Catholic Church bases this practice on their unbiblical belief of purgatory.
8
Ibid, p. 528.
9
WSC Q37: What benefits do believers receive from Christ at death? A: The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves, till the resurrection.
10
Strong, Augustus Hopkins. Systematic Theology, Vol. 2: The Doctrine of Man. American Baptist Pub. Society, 1907, pp. 650-651. Jeremy Taylor summarizes the progression of sin as follows, “First it startles him, then it becomes pleasing, then delightful, then frequent then habitual, then confirmed; then the man is impenitent, then obstinate, then resolved never to repent, then damned.” Ibid, p. 651. Herman Bavinck describes the unpardonable sin as such, “The blasphemy against the Holy Spirit… does not simply consist in unbelief, nor in resisting and grieving the Holy Spirit in general, nor in denying the personality or deity of the Holy Spirit, nor in sinning against better knowledge and to the very end without qualification… It then consists in a conscious and deliberate attribution of what has been clearly perceived as God’s work to the influence and activity of Satan, that is, in a deliberate blaspheming of the Holy Spirit, a defiant declaration that the Holy Spirit is the spirit from the abyss, that the truth is a lie, that Christ is Satan himself. Its motivation, then, is conscious and intentional hatred against God… [it is] putting God in the place of Satan and Satan in the place of God. Its character is no longer human but demonic… it rules out all remorse, scorches the conscience shut, definitively hardens the sinner, and in this way makes his sins unpardonable.” Bavinck, Herman. Reformed Dogmatics, Vol. 3: Sin and Salvation in Christ. Baker Academic, 2006, p. 156.
11
Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 530.
12
Westminster Shorter Catechism 1.
13
“These blessings will be given to us if they are in accordance with God’s will, and they are in accordance with God’s will if they will best serve to promote his glory and our own good. But only God knows whether they will do so; consequently we must pray in humble submission to God’s will. The promoters of the present-day ‘divine healing’ movement tell us that we are to pray for healing because it is God’s will; this is unscriptural. Rather, we are to pray for healing if it is God’s will.” Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 532.

Footnotes

Related Articles

1. The Use of Prayer: Part 1

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