Teaching Resources International

Faith And Prayer

From those matters so far discussed, we clearly see how destitute and devoid of all good things man is, and how he lacks all aids to salvation.  Therefore, if he seeks resources to succor him in his need, he must go outside himself and get them elsewhere.  It was afterward explained to us that the Lord willingly and freely reveals himself in his Christ.  For in Christ, he offers all happiness in place of our misery, all wealth in place of our neediness; in him he opens to us the heavenly treasures that our whole faith may contemplate his beloved Son, our whole expectation depend upon him, and our whole hope cleave to and rest in him.  This, indeed, is that secret and hidden philosophy which cannot be wrested from syllogisms.  But they whose eyes God has opened surely learn it by heart, that in his light they may see light (Psalm 36:9).

But after we have been instructed by faith to recognize that whatever we need and whatever we lack is in God, and in our Lord Jesus Christ, in whom the Father willed all the fullness of his bounty to abide (cf. Colossians 1:19; John 1:16) so that we may all draw from it as from an overflowing spring, it remains for us to seek in him, and in prayers to ask of him, what we have learned to be in him.  Otherwise, to know God as the master and bestower of all good things, who invites us to request them of him, and still not go to him and not ask of him—this would be of as little profit as for a man to neglect a treasure, buried and hidden in the earth, after it had been pointed out to him.  Accordingly, the apostle, in order to show that true faith cannot be indifferent about calling upon God, has laid down this order: just as faith is born from the gospel, so through it our hearts are trained to call upon God’s name (Romans 10:14-17).  And this is precisely what he had said a little before: the Spirit of adoption, who seals the witness of the gospel in our hearts (Romans 8:16), raises up our spirits to dare show forth to God their desires, to stir up unspeakable groanings (Romans 8:26), and confidently cry, “Abba! Father!” (Romans 8:15).

Now we must more fully discuss this last point, since it was previously only mentioned in passing and, as it were, cursorily touched upon.

The Necessity Of Prayer

It is, therefore, by the benefit of prayer that we reach those riches which are laid up for us with the Heavenly Father.  For there is a communion of men with God by which, having entered the heavenly sanctuary, they appeal to him in person concerning his promises in order to experience, where necessity so demands, that what they believed was not vain, although he had promised it in word alone.  Therefore we see that to us nothing is promised to be expected from the Lord, which we are not also bidden to ask of him in prayers.  So true is it that we dig up by prayer the treasures that were pointed out by the Lord’s gospel, and which our faith has gazed upon.

Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable.  Surely, with good reason the Heavenly Father affirms that the only stronghold of safety is in calling upon his name (cf. Joel 2:32).  By so doing, we invoke the presence both of his providence, through which he watches over and guards our affairs, and of his power, through which he sustains us, weak as we are and well-nigh overcome, and of his goodness, through which he receives us, miserably burdened with sins, unto grace; and, in short, it is by prayer that we call him to reveal himself as wholly present to us.  Hence comes an extraordinary peace and repose to our consciences.  For having disclosed to the Lord the necessity that was pressing upon us, we even rest fully in the thought that none of our ills is hid from him who, we are convinced, has both the will and the power to take the best care of us.

Objection: Is Prayer Not Superfluous?  Six Reasons For It

But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers—as if he were drowsily blinking or even sleeping until he is aroused by our voice?  But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours.  Now he wills—as is right—that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers.  But the profit of this sacrifice also, by which he is worshiped, returns to us.  Accordingly, the holy fathers, the more confidently they extolled God’s benefits among themselves and others, were the more keenly aroused to pray.  It will be enough for us to note the single example of Elijah, who, sure of God’s purpose, after he has deliberately promised rain to King Ahab, still anxiously prays with his head between his knees, and sends his servant seven times to look (1 Kings 18:42), not because he would discredit his prophecy, but because he knew it was his duty, lest his faith be sleepy or sluggish, to lay his desires before God.

Therefore, even though, while we grow dull and stupid toward our miseries, he watches and keeps guard on our behalf, and sometimes even helps us unasked, still it is very important for us to call upon him.

1. First, that our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor.
2. Secondly, that there may enter our hearts no desire and no wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts.
3. Thirdly, that we be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand (cf. Psalm 145:15-16).
4. Fourthly, moreover, that, having obtained what we were seeking, and being convinced that he has answered our prayers, we should be led to meditate upon his kindness more ardently.
5. And fifthly, that at the same time we embrace with greater delight those things which we acknowledge to have been obtained by prayers.
6. Finally, that use and experience may, according to the measure of our feebleness, confirm his providence, while we understand not only that he promises never to fail us, and of his own will opens the way to call upon him at the very point of necessity, but also that he ever extends his hand to help his own, not wet-nursing them with words but defending them with present help.

On account of these things, our most merciful Father, although he never either sleeps or idles, still very often gives the impression of one sleeping or idling in order that he may thus train us, otherwise idle and lazy, to seek, ask, and entreat him to our great good.  Therefore they act with excessive foolishness who, to call men’s minds away from prayer, babble that God’s providence, standing guard over all things, is vainly importuned with our entreaties, inasmuch as the Lord has not, on the contrary, vainly attested that “he is near… to all who call upon his name in truth” (Psalm 145:18).

Quite like this is what others prate: that it is superfluous for them to petition for things that the Lord is gladly ready to bestow, while those very things which flow to us from his voluntary liberality he would have us recognize as granted to our prayers.  That memorable saying of the psalm attests this, and to it many similar passages correspond: “For the eyes of the Lord are upon the righteous, and his ears toward their prayers” (1 Peter 3:12).  This sentence so commends the providence of God—intent of his own accord upon caring for the salvation of the godly—as yet not to omit the exercise of faith, by which men’s minds are cleansed of indolence.  The eyes of God are therefore watchful to assist the blind in their necessity, but he is willing in turn to hear our groanings that he may the better prove his love toward us.  And so both are true: “that the keeper of Israel neither slumbers nor sleeps” (Psalm 121:4) and yet that he is inactive, as if forgetting us, when he sees us idle and mute.