Jennifer Walker
May 1, 2006
Prof. Westblade
18th Century Theology
A Gift Honoring God and Blessing Men:
The Mysterious Role of Prayer in the Life of a Believer
In
his works, Jonathan Edwards delineates several spiritual disciplines which
could serve as a means to grace in a believerÕs life. One such instrument is prayer. Prayer
played an important public and private role in Seventeenth-Century New England.
Edwards himself did much to revitalize public prayer meetings and transformed
languishing prayer gatherings into thriving, consistent ministries.[1]
Prayer occupies many passages in EdwardsÕ writings as well as figuring much in
his daily life. Each day Edwards rose early to spend time alone in personal
prayer in addition to both morning and evening household prayers.[2]
Edwards holds that prayer includes confession of sins, petitions for blessings
on earth, pleas for the salvation of the unregenerate as well as for the
strength and growth of believers, intercession on behalf of the church, and
offering of thanks. Edwards considers many of these different aspects of prayer
in his writings. Most significantly he addresses the uniqueness of prayer
within the Christian faith and the purpose and methods of prayer, in addition
to answering several common objections raised against his view.
In his sermon entitled ÒThe Most High a Prayer-hearing God,Ó Edwards
argues that GodÕs reception of human prayers serves as an essential aspect of
GodÕs nature. Edwards proves through Scripture that GodÕs attention and answer
to prayer sets Him apart from all other idols. Prayer Òdistinguished the true
God from the gods to whom the nations prayed and sought, those gods who cannot
hear, and cannot answer their prayer.Ó[3]
Psalm 115:7, referring to the vanity of false gods, states: ÒThey have hands,
but they do not handle; feet they have, but they do not walk; nor do they
mutter through their throat.Ó The unique gift of prayer, Edwards contends,
contains four primary aspects: free access, ready hearing, liberal giving, and
revelation of GodÕs greatness.
Children of God have free, open, limitless access to Him through prayer.
There is no veil between GodÕs people and His throne as Hebrews 4:16 instructs:
ÒLet us therefore come boldly to the throne of grace that we may obtain mercy
and find grace to help in time of need.Ó God stands ready at all times to hear
the supplications of His people. After establishing this principle, Edwards
reveals scripturally that God gladly hears true prayer, citing Psalm 86:5: ÒFor
You are good and ready to forgive, and plenteous in mercy unto all that call
upon You.Ó Indeed, God is so willing that He often answers before the suppliant
finishes. In Daniel 9, Daniel asks God for aid and while he is yet praying, God
sends Gabriel to his assistance. Even if the prayer seems to be in vain,
Edwards teaches that God attends to them. Any prayer deferred for the present
ultimately results in Òthe good of His peopleÉthat they may be better prepared
for the mercy before they receive it, or because another time would be the best
and fittest on some other account.Ó[4]
This prayer-hearing God also gives liberally, showering abundant blessings,
above and beyond all His people could ask or imagine.[5]
His knowledge of the human heart and history enables Him to provide perfectly for
every need or desire of the individual. Quoting James 1:4-5 – ÒIf any of
you lack wisdom, let him ask of God, who gives to all liberallyÓ –
Edwards argues that men must simply pray with faith and trust and God will
lavishly provide.
God demonstrates His
sovereignty over the hearts of men and over the natural world in His attention
to prayers. When Esau came against Jacob with an army, Jacob prayed for mercy,
and God changed EsauÕs heart from one of hatred into one of gracious
forgiveness.[6] God
demonstrated His greatness over creation as well by causing the sun and moon to
halt for several hours in response to JoshuaÕs prayer.[7]
Elijah also prayed earnestly that no rain would come upon the land until he
asked again for it, and God honored ElijahÕs request, altering the usual
pattern of rainfall.[8]
These four characteristics of prayer unique to the Christian God set Him far
above all other gods as well as demonstrate His greatness, omniscience, and
love.
God
reveals much about His character through His desire to hear menÕs prayers. This
truth, however, raises two questions for Edwards: Why does God require men to
pray? And why does such and infinitely high God willingly listen to the
supplications of infinitely low men? In response to the first question, Edwards
first clarifies that prayer is certainly not to inform God of manÕs wants. As
perfectly omniscient, God cannot gain any knowledge, indeed, Edwards states
that ÒHe knows what we want, a thousand times more perfectly than we do
ourselves, before we ask.Ó[9]
Prayer does not alter GodÕs sovereign plan, yet it does serve as the means He
chooses to bestow mercy and blessings upon men. Edwards further explains this
position in his sermon ÒThe Most High a Prayer-Hearing GodÓ:
God has been pleased to
constitute prayer to be antecedent to the bestowment of mercy; and He is
pleased to bestow mercy in consequence of prayer, as though He were prevailed
on by prayer.— When the people of God are stirred up to prayer, it is the
effect of his intention to show mercy; therefore he pours out the spirit of
grace and supplication.[10]
God inspires
those whom He will bless to turn to Him with their supplications. Edwards
provides two explanations for why God would establish prayer as a prerequisite
to blessings. First, prayer recognizes manÕs complete inability to help himself
and his full dependence on God, Òthe Author and Fountain of all good.Ó[11]
Acknowledgement of this dependence brings glory to God. Since God has fashioned
all creation for His glory, it is fitting and proper that men should honor Him
through their prayers. Second, prayer is not only for GodÕs glory, but also for
manÕs benefit. Sincere prayers ready the suppliantÕs mind for the reception of
blessing. Edwards encourages true, fervent prayers as they prepare the heart,
Òexciting a sense of [manÕs] needÉ the value of the mercy which [he]
seeksÉwhereby the mind is more prepared to prize it, to rejoice in it when
bestowed, and to be thankful for it.Ó[12]
Not until one recognizes the value and need of a request can he truly rejoice
in the answer. Similarly, prayers of confession reveal the true heinousness of
human hearts, and bring men to a greater awareness of their need for
forgiveness. As a result, GodÕs greater glory and manÕs deeper sense of joy and thankfulness flow from EdwardsÕ
first argument regarding why men should pray.
In his Miscellanies, Edwards
provides another essential motive for prayer: communication with God.[13]
He teaches that union and communication between members in any society is
conversation; that the well-being and happiness of society centers on
friendship; and that friendship, above all things in society, requires verbal
expression. Therefore, manÕs ultimate well-being and happiness depend on mutual
communication with God. God speaks to men through His Word, and men ought to
respond through prayer. Full enjoyment of the divine kingdom involves
friendship with fellow believers, but even more importantly, it calls for
friendship with the King Himself. Edwards contends that the foundation for
fellowship and happiness in Heaven begins in this world. Thus, to ignore Òthe
glorious Head, the fountain of all perfection and felicity of the society,Ó
diminishes future joy and fellowship.[14]
Such free, open, trusting communication shows proper respect and honor for God
and brings the greatest happiness in both this life and the next.
After addressing the question of why men should pray, the question of
why God would desire communication with such Òdespicable and unworthyÓ men
arises.[15]
God is so complete and so infinitely above men that His desire for human
prayers could not possibly stem from any need for communication with mankind.
Nor can anything in man himself draw God towards him. God cannot find any
worthiness inherent in human supplications. Rather, as an over-flowing fountain
delights to satisfy those around it, so God takes pleasure in sharing His
abundant mercy and goodness with His creatures through communication with them.
Not only does God delight in providing for those beneath Him, but it also
greatly glorifies and honors Him by demonstrating His complete sufficiency as
the counterpart to human dependency.
Because God is holy and righteous, He cannot associate with sinful men
without a mediator. Consequently, in His generous overflow, He provided the perfect
solution in Christ. Edwards argues, Òthat our guilt need not stand in the way,
as a separating wall between God and us, and that our sins might not be a cloud
through which our prayers cannot pass.Ó[16]
Through His death, Christ atoned for human sins, purchased the privilege of
coming freely and openly before the Throne of Grace, and continually intercedes
to God on manÕs behalf. ChristÕs sacrifice was two-fold: it Ònot only removed
the obstacles to [human] prayers,Ó thereby clearing men of their sin – tabula
rasa - but it also declared men righteous in the sight of God, thereby
Òmerit[ing] a hearing of their [prayers].Ó[17]
By providing a mediator, God enabled men to draw near, drink from His fountain,
and in this way increase His glory. He graciously provided a bridge between His
infinite glory and manÕs sinful nature by sending Christ, His only begotten
Son.[18]
Edwards next provides instruction on the manner in which men should call
upon God. Edwards turns to the Bible to find the basis of prayer: ÒHow highly
privileged are we, in that we have the holy word of this same God, to direct us
how to seek for mercy!Ó[19]
Following ChristÕs command in the New Testament, Edwards instructs that men
ought Òto pray to our Father which is in heavenÓ with sincere faith.[20]
In ÒJustification by Faith AloneÓ Edwards
states: ÒChristian prayer to God for a blessing, is but an expression of faith
in God for that blessing: prayer is only the voice of faith.Ó[21]
Edwards in his Miscellanies echoes
the truth that proper prayer exists through faith alone, Òwhatsoever is the
matter of prayer is the matter of faith and the prayer of faith can never failÉ
faith depends on X for all good that [men] need.Ó[22]
Prayer does not act as a magical procedure whereby Christians can gain whatever
they wish through some kind of guaranteed incentive. Rather, faith in Christ
alone serves as the prerequisite for both audience and answer.
In addition to approaching God with faith, the believer must also pray
with a submissive and humble heart, recognizing the greatness of God. Edwards
uses ChristÕs example to support the necessity of humility:
Christ expressed great
reverence towards GodÉin the manner of his praying to the Father in the garden
when he kneeled down and prayed (Luke 22)É He also manifested perfect
submission to the will of God thoÕ He was a person so honourable that in His
original nature He was subject to the will of none and knew that He was the
sovereign Lord of heaven and earth and was to reign as such as God man.[23]
Christ humbly
submitted to death and humiliation although Òthe will of God was so terrible to
His human nature.Ó[24]
If Christ, Himself a member of the Holy Trinity, approached God in prayer with
such tremendous submission and humility, how much more should earthly men draw
near with this attitude.
Men
are also to pray without ceasing. Edwards warns that Òslack and slothful
attendance upon [prayer], and unsteadiness in it, are the causes which make it
so great a burden as it is to some persons.Ó[25]
Conversely, if one prays consistently, Òit is one of the best means of leading
not only a Christian and amiable, but also a pleasant life; a life of much
sweet fellowship with Christ, and of the abundant enjoyment of the light of His
countenance.Ó[26]
ChristÕs life exemplifies obedience to this command for prayer as well. In the
utmost diligence, Christ prayed Òwith strong crying and tearsÓ that He would
Ònot fail but might have GodÕs help to go throughÓ every situation.[27]
A true believer ought to have a deep thirst for communion with God through prayer.
Edwards goes even to the extent of calling prayer a duty – a delightful
duty – and warns against neglecting it: ÒIf we enjoy so great a privilege
as to have the prayer-hearing God revealed to us, how great will be our folly
and inexcusableness, if we neglect the privilege or make no use of it.Ó[28]
Ignorance does not serve as an excuse in EdwardsÕs mind. In questioning why
anyone would neglect such a duty, he states: ÒIt is impossible that any among
us should be ignorant of this command of God.Ó[29]
In his writing, Edwards reveals the seriousness of prayer and teaches that men
must rely upon it fully and plead with God for strength and diligence in this
duty.
The
question of what the proper object of prayer should be arises in EdwardsÕ
discussion on the subject. Praying for fellow believers brings encouragement
and honors God by acknowledging His power at work in every life. Christ
exemplifies the powerful role of prayer in the Garden of Gethsemane when He
asks His disciples to stay awake and pray with Him. Edwards also guides parents
in the importance of praying for their children, stating that it is Òtheir duty
to pray earnestlyÓ for their salvation and growth.[30]
It seems that the role of prayer in these areas is clear, but is prayer for
lost souls always proper? Edwards bases his answer on the example found in 1
Samuel and again on the pattern of ChristÕs life. Despite the Israelites
rejecting God, mistreating Samuel, and demanding a king, Samuel states: ÒGod
forbid that I should sin against the Lord in ceasing to pray for you.Ó[31]
Believers should pray for the salvation of unbelieving souls, trusting that God
does miraculously work in unregenerate hearts. Christ also prayed for both
sinners and saints. Edwards reminds
his readers that Òif X the Head of all the chh pities the damned and seeks
their good, doubtless His members ought to do so too.Ó[32]
While encouraging prayers for all races throughout the world, Edwards gives the
following praise regarding the prayers of David Brainerd: ÒIn his prayers, he
insisted much on the prosperity of Zion, the advancement of ChristÕs kingdom in
the world, and the flourishing and propagation of religion among the Indians.Ó[33]
Thus, Edwards believes that it is important to pray for lost souls, but that
there are also circumstances when one ought to pray against them. If an
unbeliever fights against Christianity and, consequently, continues an enemy of
God, Edwards maintains that in such a case Òit is not unsuitable thus to pray
against our enemies.Ó[34]
Likewise, it is not the believerÕs duty to pray for those Òthat sin unto
death.Ó[35]
With the exception of these last two conditions, however, praying for all
fellow men is an important aspect of prayer.
Finally, Edwards addresses several objections raised against his
understanding of prayer. First, some petitioners have the impression that their
prayers persuade God to change His mind. Jeremiah 18:8 gives an example of God
ÒrelentingÓ after receiving human supplication: Òif that nation against whom I
have spoken turns from its evil, I will relent of the disaster that I thought
to bring upon it.Ó Chronicles 21:15 states that ÒGod relented of the disasterÓ
that He had planned for Jerusalem.
When God uses the language of men in this manner, however, He does not
use it in the human sense. Rather His phrasing serves as a metaphor to help men
grasp a divine mystery. Edwards states: Òit is not to be thought that God is
properly moved or made willing by our prayers; for it is no more possible that
there should be any new inclination or will in God, than new knowledge.Ó[36]
As a sovereign, omniscient Being, God never has a reason to change His mind.
Answering this objection, however, brings up several more questions.
One subsequent question asks why men should even pray to a sovereign God
who has ordained all of history and who does not change. What is the purpose of
prayer if God knows all beforehand, even the prayer itself? In ÒReligious AffectionsÓ Edwards teaches that prayer
does not change anything concerning God, the alteration occurs in men. Prayer
Òcan be of no further use,Ó he states, Òthan [to] have some tendency to affect
our own hearts, or the hearts of others.Ó[37]
Prayer is a blessing from God to men, transforming human hearts and desires and
enabling men to better understand their own dependency coupled with GodÕs
magnificence.
Prayer may alter the hearts of individuals, but what about prayers
offered for others? What role does prayer for a sick friend or a suffering
relative play? The question arises as to whether or not human prayers of this
sort have a purpose or result. Do they merely encourage the heart of the
sufferer, or do they actually have an effect on physical recovery? Displaying
ChristÕs example, the Bible often describes Christ praying for the health of
others, and commands that believers bear one anotherÕs burdens. Scripture
teaches that Òthe prayer of faith will save the sickÓ and that the Òfervent
prayer of a righteous man avails much.Ó[38]
This, however, does not seem to line up with GodÕs divine providence over
creation. Scholars such as C. S. Lewis have devised a solution by dividing up
the prayers in Scripture into two categories: conditional prayers – ÒThy
will be done;Ó and prayers made with complete confidence in a certain outcome.
Lewis admits that he does not know how to balance the two seemingly conflicting
ideas for proper prayer, but Edwards does not appear to see a contradiction
between submission and boldness. Prayer is the means whereby God carries out
His will – it is a means to grace. Just as Edwards teaches that men must
preach the Gospel even though they themselves cannot bring about the desired
end, so too men ought to pray in faith. Prayers do not heal a person or provide
comfort on their own, but they are the means achieving that end. Prayers
provide the context whereby God in His good pleasure chooses to operate.
Another objection addresses why God sometimes seems to ignore human
prayers. Edwards responds that this protest provides no proof against GodÕs
attention, but rather demonstrates that God looks at the heart attitude behind
the supplication. Edwards especially warns against three improper motives.
First, if a prayer asks for temporal possessions that gratify human lusts
rather than something which honors God, it may not be granted: ÒIf you request
Him to give you something of which you will make an idol, and set up in
opposition to Him—or will use as weapons of warfare against Him, or as
instruments to serve His enemies—no wonder that God will not hear you.Ó[39] God protects men by denying their
requests for unsuitable desires. Second, insincere prayers offered without true
faith are not honoring to God nor do they condition human hearts to receive
GodÕs blessings. They show neither Òa manifestation of dependence on God, [or]
a trust in His sufficiency and mercy.Ó[40]
Such an improper attitude rejects both primary purposes for prayer. This
warning particularly applies to those who pray with sincere words that God
might purge their sins, but by their lifestyle clearly demonstrate the opposite
desire. Third, some men assume that God does not hear their prayers when He
does not answer them in their expected timeframe. Since God, however, knows Òwhat
is best for us ten thousand times better than we do,Ó He promises to fulfill
them in the perfect timing of His will.[41]
EdwardsÕ response to all three objections refers back to his basis for prayer,
GodÕs glory and manÕs preparation. Any unfulfilled request that would lessen
one of these purposes does not point toward a deficiency in God, but rather an
insufficiency in human motives.
The
pursuit of GodÕs glory is paramount in all EdwardsÕ discussions of prayer.
Prayer is a gracious gift; indeed it is a duty that every Christian should
unceasingly utilize, both to glorify God and to prepare his heart for GodÕs
work in his life. Edwards emphasizes the tremendous importance of prayer and
strives to inspire a submissive attitude among the Northampton community
through his example and teaching. EdwardsÕ conclusion is a joyful response of
gratitude: ÒHence we may learn how
highly we are privileged, in that we have the Most High revealed to us, who is
a God that heareth prayerÉand whatever difficulties or distress we are in, we
may go to Him with confidence and great encouragement. What a comfort may this
be to us!Ó[42] Such an
understanding of the free gift of prayer should radically transform the lives
of ChristÕs true followers.
Bibliography:
Cherry,
Conrad. The Theology of Jonanthan
Edwards: A reappraisal. Indianpolis, IN: Indiana
University Press, Bloomington/Indianapolis, 1990.
Edwards,
Jonathan. ÒHypocrites Deficient in
the Duty of PrayerÓ In The Works of Jonathan
Edwards: Peabody. MA:
Hendrickson Publishers, Inc., 1998. II:71.
Edwards,
Jonathan. ÒJustification by Faith Alone.Ó Available at:
http://www.apuritansmind.com/Justification/EdwardsJonathanJustification.htm
Edwards,
Jonathan. ÒReligious AffectionsÓ In The
Works of Jonathan Edwards: Peabody. MA:
Hendrickson Publishers, Inc., 1998. I:242.
Edwards,
Jonathan. ÒThe Most High a Prayer-Hearing GodÓ In The Works of Jonathan
Edwards: Peabody. MA:
Hendrickson Publishers, Inc., 1998. II:113.
Gerstner,
John H. The Rational Biblical Theology of
Jonathan Edwards: Volume I. Powhatan, VA:
Berea Publications, 1991.
Gerstner,
John H. The Rational Biblical Theology of
Jonathan Edwards: Volume II. Powhatan, VA:
Berea Publications, 1991.
Gura,
Philip F. Jonathan Edwards: AmericaÕs
Evangelical. New York: Hill and Wang, 2005.
Marsden, George. Jonathan Edwards: A Life. New Haven, CT:
Yale University Press,
2003.
Tracy, Patricia J. Jonathan Edwards: Religion and Society in
Eighteenth-Century
Northampton. New York: Hill and Wang, 1980.
Winslow, Ola Elizabeth. Jonathan Edwards: A Biography. New York:
Macmillan Company,
1940.
[1] Marsden, 156.
[2] Marsden, 133.
[3] ÒThe Most High a Prayer-Hearing God,Ó (Works II:113).
[4] Ibid., 114.
[5] Ephesians 3:20.
[6] Genesis 32.
[7] Judges 15.
[8] 1 Kings 17.
[9] The Most High A Prayer-Hearing God,Ó (Works II:116).
[10] Ibid.
[11] Ibid.
[12] Ibid.
[13] Miscellanies, 1338.
[14] ibid.
[15] ÒThe Most High a Prayer-Hearing God,Ó (Works II:116).
[16] Ibid.
[17] Ibid.
[18] John 3:16
[19] ÒThe Most High a Prayer-Hearing God,Ó (Works II:116).
[20] Miscellanies, 743.
[21] ÒJustification By Faith Alone,Ó
http://www.apuritansmind.com/Justification/EdwardsJonathanJustification.htm
[22] Miscellanies, 640.
[23] Miscellanies, 791.
[24] Ibid.
[25] ÒHypocrites Deficient in the Duty of Prayer,Ó (Works II:77).
[26] Ibid.
[27] Miscellanies, 795.
[28] ÒThe Most High a Prayer-Hearing God,Ó (Works II:117).
[29] ÒThe Most High a Prayer-Hearing God,Ó (Works II:117).
[30] Miscellanies, 577.
[31] 1 Samuel 12:23.
[32] Miscellanies, 1356.
[33] Marsden, 325.
[34] Miscellanies, 640.
[35] Miscellanies, 1348.
[36] ÒThe Most High a Prayer-Hearing God,Ó (Works II:116).
[37] ÒReligious Affections,Ó (Works I:242).
[38] James 5:15, 5:16
[39] ÒThe Most High a Prayer-Hearing God,Ó (Works II:117).
[40] Ibid.
[41] Ibid.
[42] ÒThe Most High a Prayer-Hearing God,Ó (Works II:116).