LCMS Convention Workbook St. Louis, Missouri — 2016, Page 167

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IV. THEOLOGICAL DOCUMENTS­­—COMMISSION ON THEOLOGY AND CHURCH RELATIONS

2. Prayer and the Gospel

B.
(Pray Psalm 66 if this is a separate session)

(TPP, pages 14-22)

A.
Opening: Pray Psalm 130
The variety of biblical terms for prayer points to a simple definition of prayer as talking with God. In the
Bible, prayer is focused less on the talking than on the One to whom we pray.
To whom do we pray? We know God in Christ
Read John 17:3 and consider Harold Senkbeil’s comment: “If we want to learn to pray we must become
like children. For that’s who we really are, children of God through faith in Jesus Christ. Thus the first
step in prayer is to step into the presence of God our loving Father as His beloved children. And there’s
only one way to do that: in the name of Jesus.”

Atheists and others just don’t get prayer
Many people mock prayer, seeing it as cute in little children and immature adults, but ultimately futile. It
doesn’t help when Christians portray prayer unbiblically or inadequately.
What prayer is not
Notice what Jesus says in Matthew 6:5-7. Prayer is not some form of magical incantation based on fine
or fancy words. God isn’t impressed even though some folks may stand in awe.
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God of the Gospel

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Read Psalm 130:1-8. David’s prayer is spoken in great distress—“out of the depths I cry”—but it is also
a prayer of great confidence. What gives David confidence? As he “waits” for the Lord, what is it that he
awaits? Why is this mournful prayer so full of hope?



Read Psalm 32:1-7. Consider this prayer of David—a prayer spoken with full knowledge of his
“transgression,” “sin,” and “iniquity.” It acknowledges that God’s judgment is heavy and that guilt can
disable us completely. But notice also how David describes a “godly” person (verse 6).
The book of Hebrews is also a great source of teaching about prayer because it reminds us of the One who
intercedes for us. Look at Hebrews 4:14-16. Who is our “great high priest”? What does his intercessory
work mean for us and our prayers? Hebrews 10:19-25 reminds us that we can “draw near” to God “by
the blood of Jesus” our Priest, who in Baptism (“sprinkled,” “washed”) gives the “assurance of faith” and
the “confession of our hope.”
More than we ask or think
Read and discuss Ephesians 3:14-21. In these verses, the Holy Spirit reveals the gift of prayer at work in
St. Paul. To whom does Paul pray? From whom does strength come? What does Paul ask for his readers?
What does he say that enables being “filled with all the fullness of God” according to Paul? Note that
Paul both encourages prayer and also reminds us that God is not limited by our requests.
The Gospel changes everything

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Daniel 9:18-19 is a reminder that prayer is not a conversation between equals. We “present our
pleas” to God, recognizing we have nothing but sin to offer him in exchange. All prayer is a
plea—prayer always depends on God’s mercy alone.
1 Timothy 4:4-5, especially verse 5, puts prayer together with the Word of God and reminds us
that prayer is not a substitute for the Word of God, but is to be coupled with his Word.
Above all else, prayer is not a neutral spiritual tool for any use we choose. Isaiah 44:14-17 points
out the foolishness of prayer to a false God. The story of the prayers of the tax collector and
Pharisee in Luke 18:10-14 is a reminder that proud prayers are not God-pleasing. These are
“cautions” of a sort that may help prevent false views of prayer.

Discuss the problem of false views of prayer, and consider other inadequate views about prayer.
Other misunderstandings
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Psalm 50:15 shows that while some may think God is unapproachable, the true God invites and
urges us to pray.
Read 1 Thessalonians 5:16-18. Some also think that there is no need for prayer since God is allknowing—but the all-knowing God says something different.
Still others think of prayer as a “blank check” (for the right person) and may use Jesus’ words to
support their claim: “Whatever you ask in my name, this I will do” (John 14:13). But how does
John 15:7 fit with such a perspective? There Jesus applies his promise to those who “remain in
me and my words remain in you.”

Christian prayer is a response to the Gospel
“After the preaching of the Gospel whereby God speaks to us, this is the greatest and foremost
work, that by prayer we in turn speak to God.” —Martin Luther

Previously, we looked at the uncertainty of the human search for God, and the way that affects prayer.
Luther identifies the problem: “It is impossible for a conscience to expect anything from God unless it
first gains the conviction that God is gracious for Christ’s sake.”
But Christians pray as those who are “completely certain that we are heard on account of Christ
and that by his merits we have a gracious Father.” (Apology of the Augsburg Confession XI, 20)

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3. The Paradox of Prayer

B.
(Pray Psalm 50:7-15 if this is a separate session)

(TPP, pages 23-35)

A.
Opening: Pray Psalm 103
Remember that we have seen how the Gospel clarifies things. Luther: “It is impossible for a conscience to
expect anything from God unless it first gains the conviction that God is gracious for Christ’s sake.” This
means that Christians pray as those who are “completely certain that we are heard on account of Christ
and that by his merits we have a gracious Father” (Apology of the Augsburg Confession XI, 20).
True worship—and prayer—in spirit and in truth
Read John 4:1-26, especially 19-24. What Jesus says about true worship as done in spirit and truth goes
for prayer as well, for prayer is an aspect of worship. Notice verse 23—“the Father is seeking such people
to worship.” The Father seeks our prayers! In case we have any doubt about that, consider and discuss
some of the exhortations to pray that are found in God’s Word:
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Luke 18:1
Luke 21:34-36
Romans 12:12

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Colossians 4:2
1 Timothy 2:1-3
James 1:5-8

Such verses remind us that Scripture has to urge us to pray. Luther points this out also, urging pastors “to
exhort and encourage the people to pray” (Large Catechism).
So why should we pray?

Because of the forgiveness of sins, God’s command to pray is rightly understood. It not only points out
how to live, it also mirrors our failures. In Christ, we can also see it as gift.
A delightful command
When we are troubled, what a relief for a friend to say, “Hey, talk to me.” Note—this is an imperative (a
command). What a blessing that God lovingly commands us to talk to Him. It is no less than a word of
welcome! Skim through Psalm 119, stopping at verses 24, 47, 77, 92, 143, 174 to read more closely.
What common theme do you notice in these verses? Think about it and discuss it together. Read
Ephesians 6:18-20. Who is stirring us to pray? What are we to ask?
A certain promise
Luther identifies another motivation for prayer: God promises to listen. Look at Matthew 7:7-11 and
John 16:22-24. Note the promises and the assurance that our heavenly Father is better than any earthly
father. Consider the promise that as we ask in his name, our “joy will be full.” Read James 5:13-18. The
apostle James echoes his Lord urging prayer in His name (v. 14). He uses the example of Elijah to
encourage us. Why does he link prayer together with confession of sins? Consider this in light of James’
words about “the prayer of the righteous” (v. 16).
As noted previously these promises are sometimes misunderstood. Consider again the words “in Jesus’
name” (in keeping with his purposes and will). Consider how God “raises” and “heals.”
God-given words

Because God tells us to pray—it’s a duty. We have not only all the preceding verses, but the Ten
Commandments as well: “You shall not misuse the name of the Lord your God” (Ex 20:7). We dare not
forget that when God prohibits one thing he commands its opposite. As God forbids false gods, he does
so to have us know him, the true God (Ex 20:3). So also, when he forbids the misuse of his name, he is
also commanding its right use.
Yet, we fail to keep the commandments. Commandments cannot save us, for they constantly indict us
instead. That is why it is so important to recall the earlier emphasis of this study, that Christians pray
because we know God in Jesus Christ. We know the Gospel—our sins (including failures to pray as we
ought) have been forgiven for Jesus’ sake.
Only after Luther discusses the Ten Commandments and the Apostles’ Creed in the catechisms,
does he explain the Lord’s Prayer, saying: “We have heard what we are to do and to believe….
Now follows the third part, how we are to pray.” (Quoted in TPP, 24.)

The Bible is full of prayers that are recorded for us. Luther sees this is as more prayer encouragement
from God. God Himself gives the Bible’s prayers in the Psalms and elsewhere.
Consider that, like all of Scripture, the Bible’s prayers are inspired words of God for us and for our
learning. Skim through Psalm 40, which reminds us that God puts words in our mouths (v. 3). With this,
God provides what might be counted a fourth reason to pray. By giving us the “words and approach we
are to use” (Large Catechism) God shows us our greatest needs. All the world prays out of need, but
Christians know both exactly where to turn—the true God—and also the deepest human needs, which
God has shown us.
The prayer paradox
But, “Pastor, if God knows everything and He knows what is best and will do His will in the end, then do
we really need to pray?” It is true that God never changes or wavers in doing what He says. He knows all
before it happens and needs no information from us. Nevertheless, God urges us to pray throughout
Scripture, for our greatest human need is to know Him and to relate to Him personally, hearing His Word,
receiving His sacramental gifts, and responding in prayer.
“I will change the speech of the peoples to a pure speech, that all of them may call upon the name
of the Lord and serve him with one accord” (Zeph. 3:9).

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2016 Convention Workbook