Identity of the Object of Christian Prayer
The Identity of the Object of Christian Prayer
The object of Christian prayer is primarily God, understood in the context of the Trinity as Father, Son, and Holy Spirit. The biblical basis for this understanding is rooted in various passages that address prayer directly to God or to Jesus Christ, and in the theological interpretations of these passages by early Christian writers and later theologians.
The Bible describes prayer as a direct address to God, involving "pouring out the soul before the Lord" (1 Sam. 1:15) and "beseeching the Lord" (Ex. 32:11) [1]. The unity of God is a foundational aspect of Christian theology, emphasizing the exclusivity of worship and prayer to Him [2]. However, the New Testament also contains instances where prayer is directed to Jesus Christ, indicating His divinity and role in the Godhead.
In the New Testament, Jesus is often the object of prayer. For example, the Apostle Paul besought the Lord (Jesus Christ) thrice that the thorn in his flesh might depart from him (2 Cor. 12:8) [5, 8]. The dying thief on the cross prayed to Jesus, saying, "Lord, remember me when thou comest into thy kingdom" (Luke 23:42). Stephen's last words were, "Lord Jesus, receive my spirit" (Acts 7:59) [5]. These instances demonstrate that Jesus is considered a legitimate object of prayer, underscoring His divinity.
The early Christian writers and theologians interpreted these biblical references to inform their understanding of the object of prayer. According to Charles Hodge, prayer is "the converse of the soul with God," involving expressions of reverence, gratitude, and desire for divine favor [9]. John Calvin emphasizes that prayer is directed to God as our common Father, highlighting the relational aspect of prayer [6].
The Trinitarian nature of God is crucial in understanding the object of Christian prayer. The Father, Son, and Holy Spirit are all addressed in prayer. John Gill notes that in 1 Thessalonians 3:12, the object of prayer is "the Lord the Spirit," alongside the Father and the Son, indicating the Spirit's divinity and role in prayer [4]. Similarly, in 2 Thessalonians 2:16, Paul addresses his prayer to "our Lord Jesus Christ himself, and God, even our Father," demonstrating that both Jesus and the Father are objects of prayer [7].
The theological traditions represented in the sources affirm the legitimacy of praying to Jesus Christ and to God the Father, with some also acknowledging the Holy Spirit as an object of prayer. The Reformed tradition, as seen in the writings of Charles Hodge and John Calvin, emphasizes the Trinitarian context of prayer, while Baptist/Reformed interpreters like John Gill also highlight the divinity of Christ and the Spirit in relation to prayer [3, 5, 6].
The practice of praying to Jesus Christ is not limited to any one tradition but is a common thread throughout Christian history, reflecting the understanding of Jesus' divinity and His role as mediator between God and humanity. As Adam Clarke notes on 2 Corinthians 12:8, praying to Christ is a proof of His divinity, as only an omniscient Being can be the object of prayer [8].
The identity of the object of Christian prayer is thus deeply rooted in the biblical text and developed through the theological reflections of Christian traditions. It encompasses the Trinity, with prayer being directed to God the Father, Jesus Christ the Son, and, in some contexts, the Holy Spirit.
The understanding of the object of prayer has significant implications for Christian worship and practice. It underscores the relational nature of Christianity, where believers communicate with a personal God. The Trinitarian context of prayer enriches this relationship, highlighting the distinct roles of the Father, Son, and Holy Spirit while affirming their unity as one God.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Prayer — Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a "beseeching the Lord" (Ex. 32:11); "pouring out the soul before the Lord" (1 Sam. 1:15); "praying and crying to heaven" (2 Chr. 32:20); "seeking unto God and making supplication" (Job 8:5); "drawing near to God" (Ps. 73:28); "bowing the knees" (Eph. 3:14). Prayer presupposes a belief in the personality of God, his ability and willingness to hold inter”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Unity of God — A ground for obeying him exclusively -- De 4:39,40. A ground for loving him supremely -- De 6:4,5; Mr 12:29,30. Asserted by God himself. -- Isa 44:6,8; 45:18,21. Christ. -- Mr 12:29; Joh 17:3. Moses. -- De 4:39; 6:4. Apostles. -- 1Co 8:4,6; Eph 4:6; 1Ti 2:5. Consistent with the deity of Christ and of the Holy Spirit -- Joh 10:30; 1Jo 5:7; Joh 14:9-11. Exhibited in His greatness and wonderful works. -- 2Sa 7:22; Ps 86:10. His works of creation and providence. -- Isa 44:24; 45:5-8. His being alone possessed of fore-knowledge. -- Isa 46:9-11. His exercise”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: All this for the believer is literal truth, having in its support the highest kind of evidence. The “how” he is content to leave unexplained. It is an objection often urged against the propriety of addressing prayer to God, that it is inconsistent with his dignity as an infinite Being to suppose that He concerns Himself with the trifling affairs of men. This objection arises from a forgetfulness that God is infinite. It assumes that his knowledge, power, or presence, is limited; that He would be distracted if his attention were directed t”
- 1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 3:12: And the Lord make you to increase,.... That is, the Lord the Spirit; so that the object of prayer, addressed by the apostle, is Father, Son, and Spirit, as in Rev 1:4. The Alexandrian copy reads "God". The Spirit is God, equally with the Father and the Son, and so a fit object of prayer with them, which otherwise he would not be. The request is, that he would cause these saints to increase in number, as the first churches greatly did: and in the gifts of the Spirit, which he divides to men severally as he will; and in his graces, as in faith, in hope, in holi”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: all direct supplications addressed to Him, come under the head. The Apostles prayed to Him while He was yet with them on earth, asking of Him blessings which God only could bestow, as when they said, “Lord, increase our faith.” The dying thief, taught by the Spirit of God, said, “Lord, remember me when thou comest into thy kingdom.” The last words of the first martyr, Stephen, were, “Lord Jesus, receive my spirit.” Paul besought the Lord thrice that the thorn in his flesh might depart from him. So in 1 Timothy i. 12 , he says, “I thank Ch”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: we all obtain whatever is good is our common Father ( Mt. 23:9 ), every thing which has been distributed to us we should be prepared to communicate to each other, as far as occasion demands. But if we are thus desirous as we ought, to stretch out our hands and give assistance to each other, there is nothing by which we can more benefit our brethren than by committing them to the care and protection of the best of parents, since if He is propitious and favourable nothing more can be desired. And, indeed, we owe this also to our Fath”
- 2 Thessalonians (Baptist/Reformed) “John Gill on 2 Thessalonians 2:16: Now our Lord Jesus Christ himself,.... The apostle having exhorted the saints to perseverance, closes this second part of his epistle, relating to the coming of Christ, with a prayer for the saints, that they might be comforted and established. The objects addressed are Christ and the Father. And in each of their characters are reasons contained, encouraging to believe the petitions will be regarded; for it is "our Lord Jesus Christ himself" who is prayed unto; who is our Lord, not by creation only, in which sense he is Lord of all, but by redemption, and thr”
- 2 Corinthians (Methodist/Wesleyan) “Adam Clarke on 2 Corinthians 12:8: I besought the Lord - That is, Christ, as the next verse absolutely proves, and the Socinians themselves confess. And if Christ be an object of prayer in such a case as this, or indeed in any case, it is a sure proof of his divinity; for only an omniscient Being can be made an object of prayer. Thrice - Several suppose this to be a certain number for an uncertain; as if he had said, I often besought Christ to deliver me from this tormentor: or, which is perhaps more likely, the apostle may refer to three solemn, fixed, and fervent applications made to Christ ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 73: § 20. Prayer. Prayer is the converse of the soul with God. Therein we manifest or express to Him our reverence, and love for his divine perfection, our gratitude for all his mercies, our penitence for our sins, our hope in his forgiving love, our submission to his authority, our confidence in his care, our desires for his favour, and for the providential and spiritual blessings needed for ourselves and others. As religion, in the subjective sense of the word, is the state of mind induced by the due apprehension of the character of God and”