Wednesday, February 18, 2015
Thursday, February 12, 2015
Wednesday, February 11, 2015
However, the question still returns on us, If God be the Predestinator of everything that comes to pass, and the Regulator of all events, then is not prayer a profitless exercise? A sufficient answer to these questions is, that God bids us to pray—"Pray without ceasing" (1 Thess. 5:17). And again, "men ought always to pray" (Luke 18:1). And further: Scripture declares that, "the prayer of faith shall save the sick", and, "the effectual fervent prayer of a righteous man availeth much" (James 5:15, 16); while the Lord Jesus Christ—our perfect Example in all things—was pre-eminently a Man of Prayer. Thus, it is evident, that prayer is neither meaningless nor valueless. But still this does not remove the difficulty nor answer the question with which we started out. What then is the relationship between God’s sovereignty and Christian prayer?
First of all, we would say with emphasis, that prayer is not intended to change God’s purpose, nor is it to move Him to form fresh purposes. God has decreed that certain events shall come to pass, but He has also decreed that these events shall come to pass through the means He has appointed for their accomplishment. God has elected certain ones to be saved, but He has also decreed that these ones shall be saved through the preaching of the Gospel. The Gospel, then, is one of the appointed means for the working out of the eternal counsel of the Lord; and prayer is another. God has decreed the means as well as the end, and among the means is prayer. Even the prayers of His people are included in His eternal decrees. Therefore, instead of prayers being in vain, they are among the means through which God exercises His decrees. "If indeed all things happen by a blind chance, or a fatal necessity, prayers in that case could be of no moral efficacy, and of no use; but since they are regulated by the direction of Divine wisdom, prayers have a place in the order of events" (Haldane).
That prayers for the execution of the very things decreed by God are not meaningless, is clearly taught in the Scriptures. Elijah knew that God was about to give rain, but that did not prevent him from at once betaking himself to prayer, (James 5:17, 18). Daniel "understood" by the writings of the prophets that the captivity was to last but seventy years, yet when these seventy years were almost ended, we are told that he "set his face unto the Lord God, to seek by prayer and supplications, with fasting and sackcloth and ashes" (Dan. 9:2, 3). God told the prophet Jeremiah "For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end"; but instead of adding, there is, therefore, no need for you to supplicate Me for these things, He said, "Then shall ye call upon Me, and ye shall go and pray unto Me, and I will hearken unto you" (Jer. 29:12).
Once more; in Ezekiel 36 we read of the explicit, positive, and unconditional promises which God has made concerning the future restoration of Israel, yet in verse 37 of this same chapter we are told, "Thus saith the Lord God; I will vet for this be enquired of by the house of Israel, to do it for then;"! Here then is the design of prayer: not that God’s will may be altered, but that it may be accomplished in His own good time and way. It is because God has promised certain things, that we can ask for them with the full assurance of faith. It is God’s purpose that His will shall be brought about by His own appointed means, and that He may do His people good upon His own terms, and that is, by the ‘means’ and ‘terms’ of entreaty and supplication. Did not the Son of God know for certain that after His death and resurrection He would be exalted by the Father? Assuredly He did. Yet we find Him asking for this very thing: "O Father, glorify Thou Me with Thine Own Self with the glory which I had with Thee before the world was" (John 17:5)! Did not He know that none of His people could perish? yet He besought the Father to "keep" them (John 17:11)!
Finally; it should be said that God’s will is immutable, and cannot be altered by our crying. When the mind of God is not toward a people to do them good, it cannot be turned to them by the most fervent and importunate prayers of those who have the greatest interest in Him—"Then said the Lord unto me, Though Moses and Samuel stood before Me, yet My mind could not be toward this people: cast them out of My sight, and let them go forth" (Jer. 15:1). The prayers of Moses to enter the promised land is a parallel case.
Our views respecting prayer need to be revised and brought into harmony with the teaching of Scripture on the subject. The prevailing idea seems to be, that I come to God and ask Him for something that I want, and that I expect Him to give me that which I have asked. But this is a most dishonoring and degrading conception. The popular belief reduces God to a servant, our servant: doing our bidding, performing our pleasure, granting our desires. No; prayer is a coming to God, telling Him my need, committing my way unto the Lord, and leaving Him to deal with it as seemeth Him best. This makes my will subject to His, instead of, as in the former case, seeking to bring His will into subjection to mine. No prayer is pleasing to God unless the spirit actuating it is, "not my will, but thine be done". "When God bestows blessings on a praying people, it is not for the sake of their prayers, as if He was inclined and turned by them; but it is for His own sake, and of His own sovereign will and pleasure. Should it be said, to what purpose then is prayer? it is answered, This is the way and means God has appointed, for the communication of the blessing of His goodness to His people. For though He has purposed, provided, and promised them, yet He will be sought unto, to give them, and it is a duty and privilege to ask. When they are blessed with a spirit of prayer, it forebodes well, and looks as if God intended to bestow the good things asked, which should be asked always with submission to the will of God, saying, Not my will but Thine be done" (John Gill).
-- Excerpt from The Sovereignty of God by A.W. Pink
"Conversion to Christ, then, must affect the way people view the Bible. They may have come out of militant atheism, unreflective agnosticism, self-centred postmodernism, or just plain ignorance of all things Christian. But conversion will mean that the word through which Christ is made known to us will take on a growing coherence and authority. Unfortunately, it is true to say that in many evangelical congregations, while the authority of the Bible is usually asserted or implied, the coherence of the canon, its inner unity, is left largely to chance.
What, then, are the driving forces for doing biblical theology, and when did the discipline emerge? Craig Bartholomew, commenting on the frequently-made claim that Johann Philipp Gabler started it all with his inaugural address at Altdorf in 1787, says: “But biblical theology, in the sense of the search for the inner unity of the Bible, goes back to the church fathers.”1 That is undeniable, but where did the church fathers get this sense of inner unity from? Obviously, they were responding to what they perceived in the Scriptures themselves. I suggest that the emergence of biblical theology is a feature of the dynamic of revelation within Scripture itself, and it is in evidence the moment the prophetic word in Israel begins to link previous prophetic words and events into a coherent pattern of salvation history. This happens in the way the prophets, beginning with Moses, speak a “thus says Yahweh” word into the contemporary events and link it with what has preceded it. A case in point would be the unfolding of the significance of the covenant with Abraham as it governs subsequent events. The events of Genesis 12-50 cannot be properly understood apart from the initial promises to Abraham and their frequent reiteration. The narrative of Exodus is in the same way taken up under this covenant. The whole course of salvation history in the Old Testament from Moses onwards is an expansion of the words in Exodus 2: 23-25.
- Graeme Goldsworthy in The Necessity and Viability of Biblical Theology