III. Of Prayer

Q233. Having said enough about submission and obedience, which form the second part of the honor we owe to God, let us now turn to the third.

We called it Invocation, since it refers to our practice of turning to God in all our needs.

Q234. Do you hold that He alone is to be invoked?

Yes, because that is what He requires as the distinctive honor belonging to His Godhead.

Q235. If that is the case, how can it be right for us to appeal to other people for help?

The two cases are very different. When we invoke God, we are declaring that we look nowhere else for any blessing and that our entire security rests in Him alone. At the same time, He does permit us to seek help from those to whom He has given the power to assist us.

Q236. You are saying, then, that while we invoke the true God we may also turn to the help and support of other people, as long as we place no trust in them; and that we should seek their help only on the understanding that they have been equipped by God to serve as instruments and channels of His grace toward us.

Exactly. And for that reason, whatever benefits we receive from other people, we should regard as received from God, since He is the one who actually provides all those things through them.

Q237. But shouldn't we give thanks to people as well, whenever they do something kind for us? Natural justice and basic human decency seem to require it.

We should be grateful to them, for this one reason: God honors them by making them the channels through which the good things that flow from His inexhaustible fullness are poured out to us. By this arrangement, He binds us to them and wants us to recognize what we owe them. Therefore, anyone who fails to show gratitude to people in this way is also, in effect, showing ingratitude to God.

Q238. Can we conclude from this that it is wrong to invoke either angels or the holy servants of the Lord who have died?

We can. God has not assigned to the saints the role of coming to our aid. And as for the angels, although God uses their service for our benefit, He has not called us to pray to them.

Q239. You are saying, then, that anything which does not align with the order God has established goes against His will.

That is correct. It is a clear sign of unbelief when we are not content with what God provides for us. If we turn to angels or departed saints for help when God is calling us to come to Him alone, and if we place in them the confidence that should rest entirely in Him, we fall into idolatry. We are, in effect, distributing among them what God claims in full as belonging to Himself alone.

Q240. Now let us consider the nature of prayer. Is it enough to simply speak words in prayer, or does prayer require the engagement of the mind and the heart?

Words are not always necessary, but genuine prayer can never be offered without the mind and the heart.

Q241. What argument would you give to prove this?

Since God is a spirit, He always demands the heart from people in every act of worship, and this is especially true in prayer, where they speak with Him directly. He promises to draw near only to those who call on Him sincerely. On the other hand, He holds in contempt all who pray hypocritically, without genuine feeling behind their words.

Q242. Then all prayers offered by the mouth alone are empty and useless.

More than useless; they are deeply offensive to God.

Q243. What disposition does God require in prayer?

First, that we genuinely feel our own poverty and wretchedness, and that this awareness produces real grief and anguish of heart. Second, that we be moved by such an earnest and sincere desire to receive God's favor that it stirs in us a spirit of fervent prayer.

Q244. Is this disposition something people naturally possess, or does it come from God's grace?

God's help is absolutely necessary here, because we are completely dull in both of these areas. It is the Spirit of God, as Paul tells us, who stirs up in our hearts those inexpressible groans and produces the desires that genuine prayer requires.

Q245. Does this teaching mean we should simply sit back and passively wait for the Spirit to move us, with no need to rouse ourselves to prayer?

Not at all. What it means is this: when we notice ourselves growing cold, sluggish, and reluctant to pray, we should turn to God and ask Him to awaken us through the Spirit's sharp and searching work, so that we are prepared and ready for the act of prayer.

Q246. You don't mean, though, that the voice has no place in prayer?

Not at all; for the voice often helps to lift the mind and keep it from drifting away from God. Beyond that, since the tongue was created above all other members of the body to celebrate God's glory, it is right that its full power should be devoted to that purpose. And the intensity of devotion will sometimes move the tongue, without any conscious intention, to speak aloud.

Q247. If that is the case, what benefit do those people gain who pray in a language they don't understand themselves?

That is nothing less than making a mockery of God, and such hypocrisy has no place among Christians.

Q248. But when we pray, should we do so uncertainly, with no confidence that we will be heard, or should we be firmly persuaded that God will answer us?

This assurance should be the permanent foundation of all prayer: that we will be heard, and that we will receive whatever we ask, insofar as it is truly good for us. For this reason, Paul teaches that genuine prayer flows from faith, because no one has ever truly called on God without first resting in a sure confidence in His goodness.

Q249. What then of those who pray with doubt, unsure whether their prayers will accomplish anything or whether God will even hear them?

Their prayers are empty and useless, since they rest on no promise. We are commanded to ask in assured faith, and the promise is attached to that command: whatever we ask in faith, we will receive.

Q250. But since we are, in so many ways, unworthy of His attention, how can we arrive at the confidence that would allow us to presume to come into His presence?

First, we have the promises, which make it clear that our own worthiness is not the deciding factor. Second, if we are truly God's children, His Spirit will stir and prompt us to come to Him freely, as children come to a father. And even though we are as dust, weighed down by the awareness of our sins, God sets Christ before us as the Mediator, so that we need not shrink back from His glorious majesty. Through Christ, we can approach God with confidence, trusting that we will receive His favor.

Q251. So your point is that God cannot be approached except through Christ alone?

That is what I believe; for God commands this in plain terms, and the promise is added that through Christ's intercession, God will grant what we ask.

Q252. Then those who rely on this Advocate and come freely to God, presenting Christ as the only basis for acceptance, cannot be accused of rashness or arrogance?

Not at all; for whoever prays in this way brings their prayers, so to speak, from the mouth of their Advocate, knowing that those prayers are supported and commended through His intercession.

Q253. Let us now consider what the prayers of believers should actually contain. Is it acceptable to ask God for whatever comes to mind, or is there a rule to follow?

It would be presumptuous to let our own inclinations and fleshly desires run free in prayer. We are too ignorant to know what is truly best for us, and we are prone to disordered desires that need to be held in check.

Q254. What, then, should we do?

We have the privilege of God Himself prescribing the right form of prayer for us, so that we can follow Him as though He were walking ahead of us, guiding us by the hand.

Q255. What rule has He prescribed?

The scriptures provide rich and detailed guidance on this subject throughout their pages. But to make the matter as clear as possible, Christ composed a model prayer that gathers into a few concise headings everything we are permitted to ask of God and everything that is genuinely good for us to receive.

Q256. Recite it.

When our Lord Jesus Christ was asked by his disciples how they should pray, he answered: When you pray, say, "Our Father, who art in Heaven; hallowed be thy name; thy kingdom come; thy will be done, on earth as it is in heaven. Give us this day our daily bread. Forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, the power, and the glory, forever. Amen."

Q257. To understand what this prayer contains, let us break it into its parts.

It contains six parts. The first three are concerned solely with the glory of God as their proper aim. The remaining three concern us and our own well-being.

Q258. Are we then to ask things of God from which we ourselves gain nothing?

In His infinite goodness, God orders all things in such a way that whatever serves His glory also benefits us. When His name is sanctified, He causes that sanctification to extend to us as well. His kingdom cannot come without our sharing, in some measure, in its blessings. Even so, when we pray for these things, we are called to set aside any thought of personal gain and fix our eyes on His glory alone.

Q259. By that reasoning, these first three petitions are also connected to our benefit, and yet we should aim at nothing other than the glorification of God's name.

This is true, and in the same way, we should keep God's glory in view throughout the other three petitions as well, even though those petitions are specifically designed for those who are praying for things that concern their own wellbeing and benefit.

Q260. Let us now move on to an explanation of the actual words. First, why is God addressed here as "Father" rather than by any other name?

Since the first requirement of prayer is a firm assurance of conscience, God takes this name for Himself, a name that conveys nothing but pure kindness, so that our minds, freed from all anxiety, are warmly invited to come to Him in prayer.

Q261. Can we then approach God with the same confidence that children typically show when they speak to their parents?

Yes, completely, and with an even greater confidence that we will receive what we ask for. As our Lord teaches, if we, who are sinful, cannot bring ourselves to deny good things to our own children, or turn them away empty-handed, or give them poison instead of bread, how much more generosity should we expect from our heavenly Father, who is not only supremely good, but goodness itself?

Q262. Can we also draw from this name an argument supporting what was said at the beginning, that all prayers should be grounded in the intercession of Christ?

Most certainly. God receives us as His children only insofar as we are members of Christ.

Q263. Why do you address Him as our Father in common, rather than my Father as an individual?

Every believer can certainly call Him his own Father, but our Lord used this shared form of address to train us in the practice of charity in our prayers, so that no one would be so focused on himself that he forgets everyone else.

Q264. What does the phrase who art in heaven mean?

It is much the same as calling Him exalted, all-powerful, and beyond our full comprehension.

Q265. Why do we say this, and what does it mean?

We are taught, in this way, to lift our minds upward when we pray to God, so that our thoughts are not consumed by earthly and worldly concerns. We are taught not to confine Him within the limits of our own understanding, nor to think so little of Him that we try to bend Him to our own desires. Instead, we are called to adore His glorious Majesty with genuine fear and reverence. This phrase also strengthens our confidence in Him, since He is declared to be the Lord and ruler of heaven, ordering all things according to His own will.

Q266. What is the central point of the first petition?

In Scripture, the name of God refers to the knowledge and glory of Him that is celebrated among people. We are therefore praying that His glory would be advanced everywhere and by everyone.

Q267. But can anything actually be added to or taken away from His glory?

In Himself, He is neither increased nor diminished. What we are asking is that He would be made known in all His greatness among every people; that everything God does, and all His works, would not only be glorious but would be seen to be glorious; and that He would be glorified by every possible means.

Q268. What do you mean by "the kingdom of God" in the second petition?

It consists chiefly in two things: that He governs His elect by His Spirit, and that He overcomes those who stubbornly refuse to submit to Him in obedience, so that it becomes clear to all that nothing is able to resist His power.

Q269. How do you pray that this kingdom may come?

That the Lord would daily increase the number of believers, enriching them continually with fresh gifts of His Spirit until they are brought to completion. Beyond that, we pray that He would make His truth shine more brightly and His righteousness stand out more clearly, by scattering the darkness of Satan and abolishing all wickedness.

Q270. Don't all these things happen every day?

They do happen, in the sense that the kingdom of God can be said to have begun. We pray, therefore, that it may continue to grow and expand until it reaches its fullest glory, which we trust will be accomplished on the last day, when all creatures are brought into subjection, God is exalted and shines forth, and He becomes all in all.

Q271. What does the petition "Thy will be done" mean?

That all creatures would be in submission to Him, depending entirely on His pleasure, so that nothing happens apart from His will.

Q272. Are you suggesting, then, that something can happen contrary to His will?

We are not only praying that what He has already determined would come to pass, but also that He would subdue and overcome all obstinacy, bringing the wills of every creature into harmonious obedience to His own.

Q273. In praying this way, don't we surrender our own wills entirely?

Completely. And not only so that He would destroy in us whatever desires run contrary to His will, but also so that He would renew our minds and hearts, govern us by His Spirit, and shape our prayers, until our wills are in perfect agreement with His.

Q274. Why do you pray that His will may be done on earth as it is in heaven?

Just as the holy angels, who are God's heavenly creatures, exist for one purpose alone: to hear and obey His commands; so I pray that people on earth would share that same disposition of obedience, and that each person would devote himself to God in willing submission.

Q275. Let us move on to the second part of the prayer. What do you mean by the daily bread you are asking for?

In general terms, everything that sustains this present life: not only food and clothing, but all the provisions by which the body's needs are met, and that we may eat our daily bread in peace, as far as God judges this to be good for us.

Q276. Why do you ask God to give you this, since He commands you to provide for yourself through your own labor?

Although we must work and sweat to prepare our daily food, we are not actually sustained by our labor, skill, or careful planning; we are sustained by God's blessing alone, through which the work of our hands is made fruitful. Without that blessing, all our effort would be wasted. Beyond this, we should recognize that even when God places abundant food in our hands and we eat it, we are not nourished by the food itself but by the power of God alone. These things have no sustaining virtue in themselves; their effectiveness comes from God, who administers it from heaven, using these provisions as the instruments of His generosity.

Q277. But by what logic do you call it your bread, if you are asking God to give it to you?

Simply because God's kindness makes it ours, since we have no claim to it on our own. This word also reminds us to avoid seeking what belongs to others, and to be content with whatever comes to us through legitimate means, receiving it as though it came directly from God's own hand.

Q278. Why do you add the words daily and this day?

These two points teach us to practice moderation and self-restraint, so that our desires don't exceed what we actually need.

Q279. But since this prayer is meant for everyone, how can the wealthy, who have plenty stored away and want for nothing, ask for their daily bread?

Both rich and poor alike should hold to this settled truth: nothing they possess will do them any real good unless God, in His grace, grants them the use of it and makes that use fruitful and effective. So even when we have everything, we truly have nothing except what we receive hour by hour from God's hand, just enough for what we need.

Q280. What are you asking for in the fifth petition?

That the Lord would forgive our sins.

Q281. Is there no one among all people so righteous that they have no need of this forgiveness?

No, not one. When Christ gave this form of prayer to His disciples, He intended it for the whole Church. Anyone who would exclude himself from this petition should therefore remove himself from the company of believers. Scripture gives us clear testimony that whoever tries to justify himself before God on even a single point will be found guilty on a thousand others. The only option left for everyone, then, is to take refuge in God's mercy.

Q282. In what sense do you understand our sins to be forgiven?

In the sense that Christ's own words convey: our sins are debts that bind us under the sentence of eternal death, until God freely delivers us through His pure generosity.

Q283. You are saying, then, that we receive forgiveness of sins through the overflowing grace of God?

Entirely. If even the smallest sin required payment, we could never make adequate satisfaction. Therefore, all sins must be freely and completely forgiven.

Q284. What benefit do we receive from this forgiveness?

This: we are made acceptable to God as though we were innocent and righteous, and at the same time, the assurance of His fatherly goodness is confirmed in our consciences, through which our salvation is made certain.

Q285. What is the condition stated in the words, "Forgive us our debts, as we forgive our debtors"? Does this mean that by pardoning those who wrong us, we earn God's pardon for ourselves?

Not at all. If that were the case, forgiveness would not be freely given, nor would it rest solely on Christ's atoning work on the cross, as it should. Rather, by forgiving those who wrong us, we imitate God's own mercy and goodness, and demonstrate that we are His children. God uses this standard to strengthen us in that calling, while also making clear that unless we are genuinely willing to forgive others, we can expect nothing from Him but the strictest and most unyielding judgment.

Q286. You are saying, then, that all those who refuse to forgive others from the heart are rejected by God, excluded from adoption as His children, and have no grounds to hope for forgiveness in heaven.

I believe so, since the saying must be fulfilled: "The same measure one has given to others will be measured back to him in return."

Q287. What is the next petition?

"That the Lord would not lead us into temptation, but deliver us from evil."

Q288. Do you treat this as a single petition?

It must be one petition, since the second clause simply explains and completes the first.

Q289. What does this petition briefly contain?

That the Lord would not allow us to fall into sin; that He would not leave us to be overcome by the devil or by the desires of our flesh, which wage a relentless war against us; but that He would instead equip us with His power to resist, sustain us by His hand, and defend and shield us, so that under the confidence of His protection, we may live in safety.

Q290. But how does that happen?

When, through the work of His Spirit, we are filled with such a love and longing for righteousness that we overcome sin, the flesh, and the devil; and at the same time, with such a hatred of sin that it separates us from the world and keeps us in holiness. Our victory, in other words, is accomplished by the power of the Spirit.

Q291. Does everyone need this kind of help?

Yes, because the devil watches us constantly, prowling like a roaring lion, looking for someone to devour. We should also honestly reckon with how weak we are; in fact, we would be overcome at every turn if God did not arm us for the battle and strengthen us by His hand.

Q292. What does the word temptation mean?

It refers to Satan's cunning and deception, with which he relentlessly attacks us and would easily overwhelm us entirely if God did not come to our aid. Our minds, by their natural tendency toward vanity, are wide open to his schemes; and our wills, bent as they are toward evil, would surrender to him completely.

Q293. But why do you pray that God would not lead you into temptation, since that seems to be the work of Satan, not of God?

Just as God protects believers so that they are neither trapped by Satan's schemes nor overcome by sin, so those He judges worthy of punishment He treats very differently: He strips them of His grace, strikes them with blindness, hands them over to a corrupt mind, and delivers them into Satan's power, so that they become entirely enslaved to sin and exposed to every assault of temptation.

Q294. What does this closing phrase mean: "For thine is the kingdom, the power, and the glory forever"?

This reminds us once again that our prayers draw their strength from God's power and goodness, not from any confidence we have in ourselves. Beyond that, we are taught to end all our prayers with praise to God.

Q295. Are we permitted to ask God only for things contained in this prayer?

While we are free to pray in different words and in different ways, we must still recognize that no prayer can be acceptable to God unless it aligns with this prayer as its proper standard and pattern.