Prayer Based on Romans 1 and ELOHIM's Sovereignty
Prayer in the context of Romans 1 and the sovereignty of God involves a recognition of divine authority and a reliance on God's active involvement in the world and in salvation. Paul introduces himself in Romans 1:1 as "Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God" [10]. This self-identification immediately places him in a position of service and divine appointment, highlighting God's initiative in his ministry.
The concept of God's sovereignty, often expressed through the Hebrew term Elohim, is foundational to understanding prayer in this framework. Elohim can refer to God as the supreme judge and ruler, as seen in Psalm 82:1, where "God stands... in the congregation of the mighty, he judges among the gods" [4]. This emphasizes God's ultimate presidency and power over all councils and authorities [4]. Similarly, in some rabbinic interpretations of Genesis 33:10, Elohim can connote judgment, indicating God's role as the ultimate arbiter [8].
Prayer, therefore, is an appeal to this sovereign God. The Apostle Paul himself offers prayers that reflect this understanding. In Romans 10:1, he states, "Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved" [3]. This demonstrates a prayer for salvation, acknowledging God's power to bring it about. Charles Hodge, one theologian, emphasizes that while humans "plant, and Apollos water," only God can "give the increase" [5]. This perspective underscores the necessity of divine intervention, making prayer for the Spirit's influence essential [5, 9].
Biblical examples of prayer further illustrate this reliance on God's sovereignty. David prays in Psalm 51:1, "Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions" [2]. This is a plea for mercy based on God's character and power. Hannah's prayer in 1 Samuel 2:1, "My heart exults in Yahweh! My horn is exalted in Yahweh... because I rejoice in your salvation," also highlights rejoicing in God's saving acts [1]. These prayers are not merely requests but acknowledgments of God's ability and willingness to act.
The practice of prayer, particularly for the Holy Spirit's work, is seen as a constant and necessary act by believers [5, 6]. This is because the conversion and sanctification of individuals are ultimately "in the hands of God" [7]. Even when the Word is preached, prayers are offered for the "gift of the Spirit to attend the Word and render it effectual" [5]. This aligns with the understanding that God "so gives or withholds the influences of the Spirit" [7]. Thus, prayer is a recognition of God's sovereign control over spiritual outcomes and a humble appeal for His divine grace.
Sources
- 1 Samuel “Hannah prayed, and said: “My heart exults in Yahweh! My horn is exalted in Yahweh. My mouth is enlarged over my enemies, because I rejoice in your salvation. -- 1 Samuel 2:1”
- Psalms “Psalms 51:1 (BSB) — Have mercy on me, O God, according to Your loving devotion; according to Your great compassion, blot out my transgressions.”
- Romans “Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved. -- Romans 10:1”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 82:1: We have here, I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (Psa 82:1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis - in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the mighty. They are so”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 137: plant, and Apollos water, but that God only can give the increase. 651 5. It assumes that the only power which God exercises in the conversion of sinners is that inherent in the Word, whereas the Scriptures abound with prayers for the gift of the Spirit to attend the Word and render it effectual; and such prayers are constantly offered, and ever have been offered, by the people of God. They would, however, be not only unnecessary but improper, if God had revealed his purpose not to grant any such influence, but to leave men to the unatte”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 54: as well as with the doctrine which either confounds the operations of the Spirit with the providential efficiency of God, or regards them as analogous, have impressed themselves on the general consciousness of the Church. Every believer feels that he stands to the Holy Spirit in the relation which one person sustains to another: a person on whom he is dependent for all good; whose assistance must be sought, and whose assistance may be granted or withheld at pleasure; and who may come or withdraw either for a season or forever. Such has be”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 54: acknowledged. “See your calling brethren,” says the Apostle; not the wise, the great, the good, but the foolish, those who are of no account, hath God chosen in order “that no flesh should glory in his presence.” ( 1 Cor. i. 26-29 .) No man is to be allowed to attribute his conversion or salvation to himself, to law, or to the 476 efficiency of means. It is in the hands of God. It is of Him that any man is in Christ Jesus. ( 1 Cor. i. 30 .) In like manner He so gives or withholds the influences of the Spirit that every minister of the Gos”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Bereishit Rabbah 78:12: “Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore, I have seen your face, as the sight of the face of angels [ elohim ], and you welcomed me” (Genesis 33:10). “Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore [I have seen your face], as the sight [ kirot ] of the face [ penei ] of elohim ” – just as “the face of elohim ” connotes judgment, so, “your face” connotes judgment. 27 Elohim in this context means judges. Just as the face of elohim : 28 Elohim in t”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 138: of the truth either in the Lutheran or Remonstrant view, is that those who have the knowledge of the Word as read or heard, are directed to pray for the gift of the Spirit to render that Word effectual. Of such prayers we have many examples in the Sacred Scriptures. David, in Psalm li. 11 , prays,” Take not thy Holy Spirit from me.” The Apostle prays in behalf of the Ephesians to whom for more than two years he had been preaching the Gospel, that God would give them the Holy Spirit, that they might have the knowledge of Him, that their e”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 1:1: In this paragraph we have, I. The person who writes the epistle described (Rom 1:1): Paul, a servant of Jesus Christ; this is his title of honour, which he glories in, not as the Jewish teachers, Rabbi, Rabbi; but a servant, a more immediate attendant, a steward in the house. Called to be an apostle. Some think he alludes to his old name Saul, which signifies one called for, or enquired after: Christ sought him to make an apostle of him, Act 9:15. He here builds his authority upon his call; he did not run without sending, as the false apostles did; klētos apostolo”