Four questions to ask about prayer

Last night was our corporate church prayer meeting. Our usual format is to have a short time in the word and using that time as a prompt to our prayers. Having been helped by Tim Keller's book on prayer in which he notes Martin Luther's method of meditating upon the word to prompt his prayers, we decided to take Luther's lead.

Luther asks four key questions of any given text:

1. What does the text demand of me?
2. How does this text lead me to praise or thank God?
3. How does this truth lead me to confess and repent?
4. How does this truth prompt me to appeal to God?

Given our limited time in the text, we decided to apply this fourfold method to the passage we most recently heard preached: Daniel 4 (you can listen to that here).

Using Luther's method, we had a excellent opening time of prayer. We knew what the text demanded of us because we had heard it preached days before (q1 amounted to a brief sermon recap). The rest of time helped us apply that truth in a number of different ways and led to a helpful time of praise, confession and supplication.

It's well worth using as a method in your own quiet times and personal prayers.

Is the intercession of the Spirit different to the intercession of Christ?

"Likewise, the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God." - Rom 8:26f.

"Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us" - Rom 8:34

In Romans 8, Paul tells us the Spirit intercedes for believers whilst going on to state that Jesus intercedes for us as well. So, it seems worth asking, is the intercession of Christ identical to that of the Spirit?

It seems apparent from these verses that the Spirit's intercession - in this context - relates specifically to the content of our prayers. It is not so much that we do not know how to pray as what to pray for. According to Thomas Schreiner, "Paul intends to say that the Spirit intercedes for believers according to the will of God" (Romans: Baker Exegetical Commentary on the New Testament, 1998). In other words, we do not know what to pray for because we do not fully know God's will; our weakness in prayer stems from the fact the totality of God's will is not fully revealed to us. However, the Spirit intercedes for us "according to the will of God", in other words, he makes the will of God known to believers such that we can pray according to God's design and purposes.

The intercession of Christ, on the other hand, has something else in view. As Schreiner notes, "this intercession should not be separated from his death on behalf of his people; rather, his intercession on behalf of the saints is based on his atoning death". Christ's intercession for us begins with the access he grants us to the Father by his death on the cross. Moreover, as 1 John 2:1 suggests, Jesus' advocacy is a calling to attention of his perfect righteousness in defence of sinning believers. In other words, when we sin, Jesus intercedes that his once-for-all sacrifice was indeed enough to expiate and propitiate our sin as well as keep us forever adopted as sons of God. Moreover, we can argue that Jesus' intercession goes further still. We have good grounds, based on his earthly priestly prayers (e.g. John 17 and Luke 22:31-43), to believe that Jesus actively engages in prayer for us to the Father as well.

So, we may view the intercession of the Spirit and that of Christ as having different functions. On the one hand, the Spirit intercedes from the Father to the saints. On the other hand, Jesus intercedes for the saints to the Father. The Spirit intercedes by illuminating the Father's will to inform the content of our prayers. The Son intercedes in two ways: (1) He grants access to the Father through his death. Our prayers are heard because we are adopted into the Son's sonship and, just as the Father is pleased to hear the Son, so he is pleased to hear the saints that are in the Son. (2) He actively petitions the Father on our behalf.

Where two or more are gathered

"...if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I among them.” - Matthew 18:19f. (ESV)

It is not at all uncommon to hear the above verses mentioned as an encouragement to small local churches. If Christ is present when only two or three gather together in his name, so the argument goes, we can be assured Jesus is with us in a special way despite our small number. Alternatively, these verses may be used to encourage small prayer meetings or as a spur to others to be more active in corporate prayer. The reasoning is thus: you are missing out on the special presence of Jesus when you don't come to the prayer meeting. Those who are there will experience Jesus' presence in a different and special way compared to one's personal prayer-time.

In an altogether more noxious and abusive way, some have distorted v19 to such an extent they offer to “join their faith with yours” or “agree with you in faith” so that we can demand whatever we want from the Lord. When "two of you agree on earth", they reason, God is duty bound to grant us all the selfish desires of our heart because of these verses.

To be honest, leaving aside the pernicious abuses of v19, the common misreadings of v20 are not particularly dangerous. In truth, I have stood up and (erroneously) made such comments myself. However, such a reading is to miss the point of the passage altogether.

A brief glance at the context makes clear Jesus is speaking of church discipline; namely, how to deal with a believer (or supposed believer) in sin. Most people agree that vv15-17 outline the subsequent steps in proper church discipline. Verse 18 then says "whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven". This is Jesus giving the church immense authority. In other words, when church discipline is enacted properly, upon biblical grounds, God himself approves the decision and it is binding in his eyes.

This then brings us to our verses in question. Verse 19 is a restatement of the promise in v18, as indicated by the word 'again'. Where two or three agree - on biblical grounds - concerning church discipline, God ratifies and agrees with the decision. Verse 20 is a logical extension of the statement in v19. Namely, where church discipline has been enacted properly, God agrees with, and ratifies, the decision whilst Jesus guides (by his Spirit) and validates it. In other words, when the church enacts discipline properly, upon biblical grounds, it is as though Christ himself has delivered the verdict. 

There is absolutely nothing in the text to suggest that when two Christians get together in Jesus' name, he is somehow more present than when they are apart. Indeed, Jesus himself says in Mt. 28:20 "I am with you always, to the end of the age", despite his imminent going away. This is surely best explained by reference to the nature of the trinity i.e. Jesus is forever with us by the Spirit he gives us. How can the Spirit be any more present with us when he has taken up residence in our hearts?

Why, then, do so many Christians try to divorce this text from its immediate context? As I said, I have been guilty of this error. Despite my having delivered an otherwise accurate exegesis of the passage (as far as I'm currently aware), and even having noted the immediate context and application of vv19-20 correctly, I still insisted on the special presence of Christ in the gathered meeting of the church. For me, it was simply sloppy exegesis prompted by tradition - I had always been fed the line and it worked its way into my application. 

Perhaps for others it is what seems to be a "nice thought". The view seems good - Christ is present when believers meet ergo this is a good spur to not forsake meeting together. Sadly, nice though the thought may be, it ignores Christ's ongoing presence with us and rides roughshod over the obvious context.

Whatever the reason - and some of them are laudable, no doubt - we probably err to suggest these verses relate specifically to the gathered meeting of believers.

*Reformed blogger, Tim Challies, made much the same argument in reference to these verses c. 10 years ago. His article can be accessed here.

Knowing vs feeling in worship

Here is Alistair Begg on knowing vs feeling in worship.

His point is an interesting one and pertinent for those suffering with depression, grief or other constraining emotions. Feelings are fleeting and regularly lie to us - what we feel is often not the same as that which is true. If our worship is predicated on our feelings, it may be based on a fleeting lie that - although feels right at the time - is contrary to that which is true. If, however, our worship is first based on that which is true - irrespective of our feelings at that moment - we will certainly worship God in truth and, as a result, it is likely our feelings will follow suit.

Interestingly, it is this principle upon which Cognitive Behavioural Therapy (CBT) is based. As I have previously explained here, the principle behind CBT is to track negative feelings and thought patterns and counter-balance them with statements of truth. Where our feelings may seem real, and thus lead us to act in ways that feel rational at the time, CBT helps us to compare whether such feelings stand up to truth in reality. In turn, knowing what is true (rather than relying on that which feels true) will help us act rationally - in line with objective realities and not subjective feelings - and this often makes us feel better too. The knowledge of truth changes our action and thus alters how we feel.

Now, where better to look for such statements of truth than scripture. Indeed, even David uses this principle to help himself feel better. He states his feeling, compares it to what he knows to be true and relies on what he knows is true rather than what he feels to be true at the time. In many of the Psalms, this clearly alters both his actions and his feeling. Some of the time (e.g. Psalm 38), David appears to feel no better but he nonetheless knows what is true and doesn't act on what he feels is the case at that moment in time. So, even King David used CBT to help him act in line with what he knows to be true rather than what feels true at a particular point in time.

Alistair Begg, in my view, is right to say our feelings should be secondary in worship. If we start with our feelings, our view of truth will coloured by this subjective standard. If it is feelings that are of first import, the truth must conform to what we feel. If we start with what we know to be true, our feelings are more likely to align with what we know. Even if our feelings do not automatically follow the truth in this way (whilst most of the time they probably will, let's not pretend they always do), if truth comes first we can be certain our feelings do not necessarily align with what we know to be true. If nothing else, this should stop us acting rashly upon what feels right in the face of what we know to be true. A 'feelings first' approach is likely to lead us down the path of the backslider - when it feels wrong, hard and tough where do we go? A 'truth first' approach gives us a solid base by which our fleeting feelings may be measured.

Why should we bother with prayer?

If prayer is merely 'talking to God', what are we hoping to communicate to Him that he doesn't already know? If God has a pre-ordained plan, what are we hoping to achieve when we ask him to divert from his deterministic designs? Are we hoping to change the mind of, or communicate something unknown to, a sovereign, almighty God?

In the first instance, we should not overlook the fact that prayer is commanded in scripture. 1 Thessalonians 5:17, amongst other verses, make clear that God commands us to pray to Him. So, on one level, we should bother with prayer because God commands us to pray. However, whilst this asserts why we ought to pray it doesn't explain why God wants us to pray in the first place. The real question revolves around why a sovereign God commands us to pray when he already knows our thoughts and is in control of everything.

We can glean from Daniel 4:35, Proverbs 19:21, Ephesians 1:11, et al that God is sovereign and in control of everything. Rather than causing us to ask why we should bother with prayer these verses should give us real encouragement to engage in prayer. For, if God is not sovereign, what point is there in asking him to do anything when it is likely beyond his power? It is specifically because God has the power to change events and human hearts that prayer is of any value at all. 

Nevertheless, although the sovereignty of God should cause us to see value in prayer, we are still led back to the original question. If God is in control and works everything ‘according to the counsel of his good will’, why bother bringing anything to Him when he will do as he wills anyway? What exactly are we hoping to achieve through prayer?

In 2 Corinthians 1:10-11, Paul speaks about prayer in a rather unexpected way. He appears to suggest that God's divine will is specifically fulfilled as a result of 'the prayers of many'. Thomas Aquinas picks up this theme in Summa Theologiæ and argues "we do not pray in order to change the decree of divine providence, rather we pray in order to acquire by petitionary prayer what God has determined would be obtained by our prayers". In short, when we pray it is because God, in his sovereignty, has moved us to pray. When our prayers are granted it is because God willed us to pray and, through our prayers, he willed to work.

Although God can, and will, bring about his purposes by his own strength, he has stated the way in which he wants those purposes to to be worked out. God wants to work out his purposes through the prayers of his people. Indeed, this is part of God's rich grace toward us. He can save whomever he wants, heal whomever he wants and bring about whatever events he wants without interference yet God, in his grace, actively includes us in his plan by making prayer the means by which he brings about his divine purposes. When we pray, we are actively - rather than passively or deterministically - participating in God's divine plan. God wills us to pray and, through our prayers, he is pleased to work. 

Our prayers are the means by which God works out his plans and purposes. We are active participants in God's plan when we pray. By his grace, we are included and associated in the working out of his sovereign and perfect plan - we play an active part in all that God decrees is good - when we pray.

This same truth is why we should engage in evangelism and mission. Yes, the Lord commanded us to do it; and yes, God is sovereign and can save whomever he wills without our help. However, God has determined the way he wants to draw people to himself and enlarge his kingdom. He calls us to evangelise and engage in mission because he wants to graciously include us in his plan of salvation. We are associated with the ultimate good of bringing people to a knowledge of Christ, to a position where they can glorify God and enjoy him forever, when we engage in evangelism and the Lord chooses to work through us.

When a child helps their parent bake a cake, the work may take longer and there may be more mess in the kitchen, but there can be no doubt the child most definitely helped. Though it would be easier to do it themselves, in allowing the child to help, a parent gives a sense of ownership of the task to the child and allows them to learn something otherwise unattainable. Similarly, although the Lord could do it faster and with less mess without our help, just like the child in the kitchen, he graciously allows us to be part of his perfect plan. We can lay claim to active involvement in God's plan because we, albeit in our small and clumsy way, most definitely helped. We are given an opportunity to grow in ways that would be utterly unattainable were God to enact his plan without reference to us. 

Prayer and evangelism are God's most gracious ways of actively including us in his plan and are a significant source of growth in the Christian life. Our question should not be 'why should I bother?' but rather 'why would I not?'.