If God is sovereign - why bother praying at all?
Nothing escapes God's notice; nothing oversteps the boundaries of His power. God is authoritative in all things. If I thought even for one moment that a single molecule were running loose in the universe outside the control and domain of almighty God, I wouldn't sleep tonight. My confidence in the future rests in my confidence in the God who controls history. But how does God exercise that control and manifest that authority? How does God bring to pass the things He sovereignly decrees?
Augustine said that nothing happens in this universe apart from the will of God and that, in a certain sense, God ordains everything that happens. Augustine was not attempting to absolve men of responsibility for their actions, but his teaching raises a question: If God is sovereign over the actions and intents of men, why pray at all? A secondary concern revolves around the question, "Does prayer really change anything?""Let me answer the first question by stating that the sovereign God commands by His holy Word that we pray. Prayer is not optional for the Christian; it is required.
We might ask, "What if it doesn't do anything?" That is not the issue. Regardless of whether prayer does any good, if God commands us to pray, we must pray. It is reason enough that the Lord God of the universe, the Creator and Sustainer of all things, commands it. Yet He not only commands us to pray, but also invites us to make our requests known. James says that we have not because we ask not (James 4:2). He also tells us that the prayer of a righteous man accomplishes much (James 5:16). Time and again the Bible says that prayer is an effective tool. It is useful; it works.
John Calvin, in the Institutes of the Christian Religion, makes some profound observations regarding prayer:
But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that "he should be stirred up by our prayers—as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. Now he wills—as is right—that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers. But the profit of this sacrifice also, by which he is worshiped, returns to us. Accordingly, the holy fathers, the more confidently they extolled God's benefits among themselves and others, were the more keenly aroused to pray . . .
Still it is very important for us to call upon him: First, that our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor. Secondly, that there may enter our hearts no desire and no "wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts. Thirdly, that we be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand. (Calvin, Institutes of the Christian Religion, trans. Ford Lewis Battles, ed. John T. McNeill [Louisville: Westminster John Knox, 1960], Book 3, chapter 20, section 3.)
Prayer, like everything else in the Christian life, is for God's glory and for our benefit, in that order. Everything that God does, everything that God allows and ordains, is in the supreme sense for His glory. It is also true that while God seeks His own glory supremely, man benefits when God is glorified. We pray to glorify God, but we also pray in order to receive the benefits of prayer from His hand. Prayer is for our benefit, even in light of the fact that God knows the end from the beginning. It is our privilege to bring the whole of our finite existence into the glory of His infinite presence.
One of the great themes of the Reformation was the idea that all of life is to be lived under the authority of God, to the glory of God, in the presence of God. Prayer is not simply a soliloquy, a mere exercise in therapeutic self-analysis, or a religious recitation. Prayer is discourse with the personal God Himself. There, in the act and dynamic of praying, I bring my whole life under His gaze. Yes, He knows what is in my mind, but I still have the privilege of articulating to Him what is there. He says: "Come. Speak to me. Make your requests known to me." So we come in order to know Him and to be known by Him.
There is something erroneous in the question, "If God knows everything, why pray?" The question assumes that prayer is one-dimensional and is defined simply as supplication or intercession. On the contrary, prayer is multidimensional. God's sovereignty casts no shadow over the prayer of adoration. God's foreknowledge or determinate counsel does not negate the prayer of praise. The only thing it should do is give us greater reason for expressing our adoration for who God is. If God knows what I'm going to say before I say it, His knowledge, rather than limiting my prayer, enhances the beauty of my praise.
My wife and I are as close as two people can be. Often I know what she's going to say almost before she says it. The reverse is also true. But I still like to hear her say what is on her mind. If that is true of man, how much more true is it of God? We have the matchless privilege of sharing our innermost thoughts with God. Of course, we could simply enter our prayer closets, let God read our minds, and call that prayer. But that's not communion and it's certainly not communication.
We are creatures who communicate primarily through speech. Spoken prayer is obviously a form of speech, a way for us to commune and communicate with God. There is a certain sense in which God's sovereignty should influence our attitude toward prayer, at least with respect to adoration. If anything, our understanding of God's sovereignty should provoke us to an intense prayer life of thanksgiving. Because of such knowledge, we should see that every benefit, every good and perfect gift, is an expression of the abundance of His grace. The more we understand God's sovereignty, the more our prayers will be filled with thanksgiving.
In what way could God's sovereignty negatively affect the prayer of contrition, of confession? Perhaps we could draw the conclusion that our sin is ultimately God's responsibility and that our confession is an "accusation of guilt against God Himself. Every true Christian knows that he cannot blame God for his sin. I may not understand the relationship between divine sovereignty and human responsibility, but I do realize that what stems from the wickedness of my own heart may not be assigned to the will of God. So we must pray because we are guilty, pleading the pardon of the Holy One whom we have offended.
