Seeking Understanding of God's Sovereignty Through Prayer

Prayer, in its essence, is direct address and converse with God, an interaction of the soul with the divine ^[1]. It is not merely contemplation or meditation, but an active engagement that presupposes belief in God's personality, His ability, and His willingness to interact with humanity ^[1]. Scripture describes prayer using various metaphors, such as "beseeching the Lord" (Exodus 32:11), "pouring out the soul before the Lord" (1 Samuel 1:15), "seeking unto God and making supplication" (Job 8:5), and "drawing near to God" (Psalm 73:28) ^[1]. It can be oral or mental, spontaneous or formal, and is commanded in passages like Isaiah 55:6, Matthew 7:7, and Philippians 4:6 ^{[1, 4]}.

The efficacy of prayer, particularly in relation to God's sovereignty, presents a theological mystery that Scripture does not theoretically explain ^[2]. The difficulty in understanding how prayer works often stems from two perspectives: the belief that human life is governed by unalterable general laws, and the opposing belief that individuals are masters of their own destiny ^[2]. However, biblical texts consistently affirm that God hears and answers prayer ^[4]. For instance, Psalm 10:17 states that God hears the desire of the afflicted, and Psalm 65:2 declares that He hears prayer ^[4]. Similarly, Psalm 99:6 and Isaiah 58:9 indicate that God answers when people call upon Him ^[4].

Prayer is directed to God the Father, as seen in Psalm 5:2 and Matthew 4:10, and also to Christ (Luke 23:42, Acts 7:59) and the Holy Spirit (2 Thessalonians 3:5) ^[4]. Access to God through prayer is understood to be "of God" (Psalm 65:4), "by Christ" (John 10:7, 9; 14:6; Romans 5:2; Ephesians 2:13; 3:12; Hebrews 7:9, 25; 10:19; 1 Peter 3:18), and "by the Holy Spirit" (Ephesians 2:18) ^[11]. This access is obtained through faith (Acts 14:27; Romans 5:2; Ephesians 3:12; Hebrews 11:6) and follows reconciliation with God (Colossians 1:21-22) ^[11]. Saints are said to have confident access to God (Ephesians 3:12; Hebrews 4:16; 10:19-20) ^[11].

The concept of God's sovereignty implies His supreme authority and control over all things. Within this framework, prayer is not seen as an attempt to change God's mind or alter His predetermined will, but rather as a means through which believers align themselves with His purposes and participate in their unfolding. John Calvin, in his commentary, frequently references God's providential care and sovereign will, noting that believers are called to trust in God's plan even when circumstances are difficult ^[14]. For example, in his commentary on Philippians, Colossians, and 1-2 Thessalonians, Calvin often points to God's overarching control ^[14].

The Lord's Prayer, taught by Jesus in Matthew 6:9-13 and Luke 11:2-4, serves as a model for how believers should pray ^[3]. It demonstrates how a wide range of requests can be expressed concisely and humbly ^[3]. This prayer embodies fundamental religious sentiments and spiritual requirements in a simple, condensed form ^[3]. Tyndale House notes that Jesus's instruction to "Pray like this" (Matthew 6:9) contrasts with the "vain repetition of pagan prayers" and offers a model of simplicity ^[13]. A key aspect of this prayer is addressing God as "Father," a practice Jesus frequently employed ^[13]. The petition "may your name be kept holy" acknowledges that God's name can be profaned by human sin ^[13].

Prayer under affliction is a recurring theme in Scripture, with exhortations to pray in James 5:13 ^[12]. Such prayers often include requests for God to consider one's trouble (2 Kings 19:16; Nehemiah 9:32; Psalm 9:13; Lamentations 5:1), for His presence and support (Psalm 10:1; 102:2), for divine comfort (Psalm 4:6; 119:76), for mitigation of troubles (Psalm 39:12-13), and for deliverance (Psalm 25:17, 22; 39:10; Isaiah 64:9-12; Jeremiah 17:14) ^[12]. Matthew Henry, commenting on Jeremiah 32:16, describes Jeremiah pouring out his soul before God in prayer when perplexed by God's purposes, finding ease in this act ^[20]. Similarly, David, in Psalm 27:7, expresses his desire for God and his belief in a gracious audience, expecting an answer not from his own merit but from God's goodness ^[19].

The relationship between God's sovereignty and prayer is not one of contradiction but of cooperation. God's sovereign plan includes the prayers of His people as a means through which His will is accomplished. Psalm 57:2 states, "I cry out to God Most High, to God who accomplishes my requests for me" ^[6]. This verse suggests that God actively works through the prayers of His people. Paul frequently requested prayer from believers, as seen in Colossians 4:3, where he asks for prayer that God might "open to us a door for the word" ^[9]. This demonstrates that even an apostle, aware of God's sovereign mission, saw prayer as essential for the advancement of that mission.

The New Testament epistles often conclude with prayers that reflect God's sovereign power and peace. For example, 2 Thessalonians 3:16 contains a prayer for peace: "Now may the Lord of peace himself give you peace at all times in every way. The Lord be with you all" ^[18]. Jamieson, Fausset & Brown identify the "Lord of peace" as Jesus Christ, noting that this title is also given to the Father ^[18]. This prayer for peace, both outward and inward, is seen as something Christ is able to give "always" and "in every way," regardless of circumstances ^[18]. This echoes Jesus' blessing in John 14:27 and contrasts with the challenges faced by the Thessalonian believers ^[16]. Similarly, Philippians 4:23 offers a blessing, "The grace of the Lord Jesus Christ be with your spirit" ^[17].

Prayer is also a means by which believers seek to understand God's will and align their desires with His. Ecclesiastes 1:13 speaks of applying one's heart "to seek and to search out by wisdom concerning all that is done under the sky," acknowledging the heavy burden God has given to humanity ^[10]. This pursuit of understanding, when undertaken in prayer, becomes a way of "trying to learn what is pleasing to the Lord" (Ephesians 5:10) ^[7]. Psalm 139:23, "Search me, God, and know my heart. Try me, and know my thoughts," exemplifies the desire for divine scrutiny and guidance ^[8]. Keil & Delitzsch, commenting on Psalm 25:4, note that while God's will is in His written word, God Himself is the necessary expounder for its right understanding, and believers need His enlightening and guiding grace ^[21].

The manifold wisdom of God is made known "through the assembly" to "the principalities and the powers in the heavenly places" (Ephesians 3:10) ^[5]. This suggests that the corporate life of the church, including its prayers, plays a role in revealing God's grand design to spiritual beings. The act of "calling on the Lord" is a consistent theme throughout Scripture, from Joel 2:32 to Acts 2:21 and Romans 10:12-13, often associated with salvation and a pure heart ^[15]. This continuous call to prayer underscores its integral role in the life of faith and in the outworking of God's sovereign plan.

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”
Smith's Bible Dictionary “Smith's Bible Dictionary: Prayer — The object of this article will be to touch briefly on-- + The doctrine of Scripture as to the nature and efficacy of prayer; + Its directions as to time, place and manner of prayer; + Its types and examples of prayer. + Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need ”
Smith's Bible Dictionary “Smith's Bible Dictionary: Lords Prayer — the prayer which Jesus taught his disciples. (Matthew 6:9-13; Luke 11:2-4) "In this prayer our Lord shows his disciples how an infinite variety of wants and requests can be compressed into a few humble petitions. It embodies every possible desire of a praying heart, a whole world of spiritual requirements; yet all in the most simple, condensed and humble form, resembling, in this respect, a pearl on which the light of heaven plays."--Lange. "This prayer contains four great general sentiments, which constitute the very soul of religion,--sentiments which”
Torrey's Topical Textbook “Torrey's Topical Textbook: Prayer — Commanded -- Isa 55:6; Mt 7:7; Php 4:6. To be offered To God. -- Ps 5:2; Mt 4:10. To Christ. -- Lu 23:42; Ac 7:59. To the Holy Spirit. -- 2Th 3:5. Through Christ. -- Eph 2:18; Heb 10:19. God hears -- Ps 10:17; 65:2. God answers -- Ps 99:6; Isa 58:9. Is described as Bowing the knees. -- Eph 3:14. Looking up. -- Ps 5:3. Lifting up the soul. -- Ps 25:1. Lifting up the heart. -- La 3:41. Pouring out the heart. -- Ps 62:8. Pouring out the soul. -- 1Sa 1:15. Calling upon the name of the Lord. -- Ge 12:8; Ps 116:4; Ac 22:16. Crying to God. -- Ps 27:7; 34:6. Drawing”
Ephesians “to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, -- Ephesians 3:10”
Psalms “I cry out to God Most High, to God who accomplishes my requests for me. -- Psalms 57:2”
Ephesians “Ephesians 5:10 (NASB) — trying to learn what is pleasing to the Lord.”
Psalms “Search me, God, and know my heart. Try me, and know my thoughts. -- Psalms 139:23”
Colossians “praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; -- Colossians 4:3”
Ecclesiastes “I applied my heart to seek and to search out by wisdom concerning all that is done under the sky. It is a heavy burden that God has given to the sons of men to be afflicted with. -- Ecclesiastes 1:13”
Torrey's Topical Textbook “Torrey's Topical Textbook: Access to God — Is of God -- Ps 65:4. Is by Christ -- Joh 10:7, 9; 14:6; Ro 5:2; Eph 2:13; 3:12; Heb 7:9, 25; 10:19; 1Pe 3:18. Is by the Holy Spirit -- Eph 2:18. Obtained through faith -- Ac 14:27; Ro 5:2; Eph 3:12; Heb 11:6. Follows upon reconciliation to God -- Col 1:21,22. In Prayer -- See Prayer. De 4:7; Mt 6:6; 1Pe 1:17. In his temple -- Ps 15:1; 27:4; 43:3; 65:4. To obtain mercy and grace -- Heb 4:16. A privilege of saints -- De 4:7; Ps 15:1; 23:6; 24:3,4. Saints have, with confidence -- Eph 3:12; Heb 4:16; 10:19,20. Vouchsafed to repenting sinners -- See Repen”
Torrey's Topical Textbook “Torrey's Topical Textbook: Affliction, Prayer Under — Exhortation to -- Jas 5:13. That God would consider our trouble -- 2Ki 19:16; Ne 9:32; Ps 9:13; La 5:1. For the presence and support of God -- Ps 10:1; 102:2. That the Holy Spirit may not be withdrawn -- Ps 51:11. For divine comfort -- Ps 4:6; 119:76. For mitigation of troubles -- Ps 39:12,13. For deliverance -- Ps 25:17,22; 39:10; Isa 64:9-12; Jer 17:14. For pardon and deliverance from sin -- Ps 39:8; 51:1; 79:8. That we may be turned to God -- Ps 80:7; 85:4-6; Jer 31:18. For divine teaching and direction -- Job 34:32; Ps 27:11; 143:10. Fo”
Matthew (Protestant academic) “Tyndale House on Matthew 6:9: 6:9-13 The Lord’s Prayer is similar in form to a common Jewish prayer (the qaddish). Jesus gave this prayer to his followers as a succinct expression of their new faith. 6:9 Pray like this: In contrast to the vain repetition of pagan prayers (6:7-8), “the Lord’s Prayer” is a model of simplicity. • Jews rarely addressed God as Father, but Jesus did so in every prayer but one (Mark 15:34). • may your name be kept holy: God’s name is profaned by the sin of his people (Isa 29:22-24; Jer 34:15-16; Ezek 39:7; Amos 2:7).”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 84.1: Index of Scripture References Genesis 1 1:26 3:22 9:6 9:6 9:6 14:13 Exodus 7:11 14:13 14:31 32:32 Leviticus 19:14 Deuteronomy 7:7-8 10:17 13:3 1 Kings 19:18 Job 4:18 Psalms 7:8 35:19 37:5 55:22 55:22 69:28 73:1-12 122:6 128:2 137:6 138:8 138:8 145:18 Proverbs 3:5 5:15 8:36 10:4 Ecclesiastes 9:3 Isaiah 11:4 26:9 30:15 30:21 33:22 42:1 45:23 48:11 50:5 53:1 55:11 55:13 60:2 60:2 60:2 64:8 Jeremiah 5:8 17:9 23:29 31:33 Ezekiel 11:20 Daniel 12:2 Hosea 1:10-11 Amos 9:36 Zechariah 14:8 Malachi 4:2 Matthew 5:11 5:14 5:15 ”
2 Timothy (Protestant academic) “Tyndale House on 2 Timothy 2:22: 2:22 those who call on the Lord: Cp. Ps 99:6; Joel 2:32; Acts 2:21; 9:14, 21; 22:16; Rom 10:12-13; 1 Cor 1:2. • with pure hearts: Cp. 1 Tim 1:5.”
2 Thessalonians (Protestant academic) “Tyndale House on 2 Thessalonians 3:16: 3:16 The final prayer echoes Jesus’ blessing in John 14:27 (cp. Num 6:26) and contrasts with the situation these believers faced in Thessalonica (2 Thes 1:4-10; 1 Thes 2:14). Paul was always conscious of the Lord Jesus’ presence with his people (Rom 15:33; Phil 4:9).”
Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 4:23: (Gal 6:18). be with you all. Amen--The oldest manuscripts read, "Be with your spirit," and omit "Amen." Next: Colossians Introduction”
2 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 2 Thessalonians 3:16: Lord of peace--Jesus Christ. The same title is given to Him as to the Father, "the GOD of peace" (Rom 15:33; Rom 16:20; Co2 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Rom 14:17). always--unbroken, not changing with outward circumstances. by all means--Greek, "in every way." Most of the oldest manuscript”
Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 27:7: David in these verses expresses, I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer. 1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: "Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too." He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me, Psa 27:7. If we pray and believe, God will graciously ”
Jeremiah (Nonconformist/Puritan) “Matthew Henry on Jeremiah 32:16: We have here Jeremiah's prayer to God upon occasion of the discoveries God had made to him of his purposes concerning this nation, to pull it down, and in process of time to build it up again, which puzzled the prophet himself, who, though he delivered his messages faithfully, yet, in reflecting upon them, was greatly at a loss within himself how to reconcile them; in that perplexity he poured out his soul before God in prayer, and so gave himself ease. That which disturbed him was not the bad bargain he seemed to have made for himself in purchasing a field tha”
Psalms (Lutheran) “Keil & Delitzsch on Psalms 25:4: Recognising the infamy of such black ingratitude, he prays for instruction as to the ways which he must take according to the precepts of God (Psa 18:22). The will of God, it is true, lies before us in God's written word, but the expounder required for the right understanding of that word is God Himself. He prays Him for knowledge; but in order to make what he knows a perfect and living reality, he still further needs the grace of God, viz., both His enlightening and also His guiding grace.”

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