Calvin on Prayer -- Praying Improperly
In previous installments, we have seen how insightful is when it comes to the matter of prayer. His discussion provides a helpful guide to praying properly, fervently, and often. But what about those times when we pray angrily or with improper motives? What if we do what televangelist Joyce Meyer cautions us not to do—”pray a stupid prayer”?
Calvin addresses that matter in the next section
15. Hearkening to Perverted Prayer
What about those instances when our prayers are offered from anger or from a desire for revenge or retribution?
Here more than one question is raised: for Scripture relates that God has granted fulfillment of certain prayers, despite the fact that they have burst forth from a heart not at all peaceful or composed. For due cause, yet aroused by passionate wrath and vengeance, Jotham had vowed the inhabitants of Shechem to the destruction that later overtook them [Judg. 9:20]; God in allowing the curse seems to approve ill-controlled outbreaks. Such passion also seized Samson, when he said: “Strengthen me, O God, that I may take vengeance on the uncircumcised” (Judg. 16:28). For even though there was some righteous zeal mixed in, still a burning and hence vicious longing for vengeance was in control. God granted the petition. From this, it seems, we may infer that, although prayers are not framed to the rule of the Word, they obtain their effect.
Indeed, Calvin reminds us there are times when we are ill-informed about matters, and pray improperly, like calling down fire on our enemies.
I reply that a universal law is not abrogated by individual examples; further, that special impulses have sometimes been imparted to a few men, by which it came about that a different consideration applied to them than to the common folk. For we must note Christ’s answer when his disciples heedlessly desired him to emulate the example of Elijah, that they did not know with what sort of spirit they were endowed (Luke 9:55).
And there are even times what God answers us when we complain, seek revenge, offer laments, etc., because he is merciful to us.
But we must go farther: the prayers that God grants are not always pleasing to him. But in so far as example is concerned, what Scripture teaches is revealed by clear proofs: that he helps the miserable and hearkens to the groans of those who, unjustly afflicted, implore his aid; therefore, that he executes his judgments while complaints of the poor rise up to him, although they are unworthy to receive even a trifle. For how often did he, punishing the cruelty, robberies, violence, lust, and other crimes of the ungodly, silencing their boldness and rage, also overturning their tyrannical power, attest that he helps those wrongly oppressed, who yet beat the air with praying to an unknown god? And one psalm clearly teaches that prayers which do not reach heaven by faith still are not without effect. The psalm lumps together those prayers which, out of natural feeling, necessity wrings from unbelievers just as much as from believers, yet from the outcome it proves that God is gracious toward them (Ps. 107:6, 13, 19). Is it because he with such gentleness attests the prayers to be acceptable to him? Nay, it is by this circumstance to emphasize or illumine his mercy whenever the prayers of unbelievers are not denied to them; and again to incite his true worshipers to pray the more, when they see that even ungodly wailings sometimes do some good.
There are even cases in Scripture where the wicked pray for the proper outcome, and God does, at times, answer those prayers.
Yet there is no reason why believers should turn aside from a law divinely imposed upon them, or should envy unbelievers, as if from having gotten what they wished they had made great gain. We said that in this way God was moved by Ahab’s feigned penitence (1 Kings 21:29) in order to prove by this evidence how easily entreated he is toward his elect when they come with true conversion to appease him. Therefore, in Psalm 106, he blames the Jews because, having found him receptive to their pleas (Ps. 106:8–12), they shortly after reverted to the stubbornness of their nature (Ps. 106:43; cf. Ps. 106:13 ff.). This is also perfectly clear from the history of the Judges: whenever the Israelites wept, even though their tears were false, yet they were rescued from their enemies’ hands (cf. Judg. 3:9). Just as God causes his sun to shine alike upon the good and the evil (Matt. 5:45), so he does not despise the weeping of those whose cause is just and whose distresses deserve to be relieved. Meanwhile, in listening to the prayers of the evil, he no more grants them salvation than he supplies food to those who despise his goodness.
And then what happens when the faithful pray for things contrary to the will of God?
In the cases of Abraham and Samuel, more difficult questions seem to arise—the one, instructed by no word of God, prayed for the people of Sodom (Gen. 18:230; the other prayed for Saul, even against a downright interdiction (1 Sam. 15:11). Jeremiah acted similarly when he prayed that the destruction of the city be averted (Jer. 32:16 ff.). For although they suffered a refusal, it seems hard to judge them as not having faith. But this solution, I trust, will satisfy moderate readers: relying upon the general principles by which God bids us bestow mercy even upon the unworthy, they did not utterly lack faith, although in this particular instance their opinion deceived them. Augustine somewhere wisely states: “How do the saints pray in faith when they seek from God what is against his decree? They pray according to his will, not that hidden and unchangeable will but the will that he inspires in them, that he may hearken to them in another way, as he wisely decides.” Rightly said. For he so tempers the outcome of events according to his incomprehensible plan that the prayers of the saints, which are a mixture of faith and error, are not nullified. But this ought no more to be held as a valid example for imitation than as excusing the saints themselves; that they exceeded due measure, I do not deny. Therefore, where no certain promise shows itself, we must ask of God conditionally.
Calvin reminds us of God’s mercy even when we pray stupid prayers!
Institutes 3.20.15
___________________________________________
The first in the series, What God Offers Us in Prayer
The second in the series, The Necessity of Prayer
Calvin’s First Rule of Prayer
Calvin’s Second Rule of Prayer
Calvin’s Third Rule of Prayer