John Knox’s Theology of Prayer

John Knox’s Theology of Prayer is continued from the previous page

G. Delay and Denial in Prayer

But why is it that sometimes even if we pray aright—with the Spirit’s help and through Christ—our prayer gets delayed and sometimes even denied.

1. Delay in prayer

Why does God defer to grant our prayer? Knox gives two reasons: First, “for the exercise and trial of our faith, and not that he sleeps or is absent from us at any time.”[79] In this sense, delay becomes a means through which we can exercise more our faith toward God. The longer our prayer is delayed, the longer opportunity we will have to practice our faith to God in prayer. Also, delay is one means by which God tests the sincerity and eagerness of our faith when we come to him. Therefore delay should not stop us from praying, but should stir us up more to continue praying:

if God defers or prolongs to grant our petitions, even so long that he seems apparently to reject us, yet let us not cease to call; prescribing him either time, neither manner of deliverance; as it is written, “Let not the faithful be too hasty, for God sometimes defers and will not hastily grant, to the probation of our continuance,” as the words of Jesus Christ testify;[80]

Second, delay can make us more glad and appreciative when God answers to our prayer. God sometimes delays, “that with more gladness we might receive that which, with long expectation, we have abidden [awaited]; that thereby we, assured of his eternal providence…, doubt not but that his merciful hand shall relive us in most urgent necessity and extreme tribulation.”[81]Knox cites Hannah, Sarah, and Elizabeth, who “after great ignominy of their barrenness and sterility, receive fruit of their bosoms with joy.”[82] So delay, as opposed to a general assumption, is not necessarily a result of sin.

2. Denial in prayer

God does not only delay our prayer, but sometimes he even denies it. Why? According to Knox, one reason is hypocrisy, that is, “when men do ask of God things whereof they have no need.”[83] Knox is convinced that such prayer offends God:

in such cases a great number do offend, principally the mighty and rich of the earth, who for a common custom, will pray this part of the Lord’s prayer, “Give us this day our daily bread:” that is, a moderate and reasonable sustenance; and yet their own hearts will testify that they need not so to pray, seeing they abound in all worldly solace and felicity. I mean not that rich men should not pray this part of the Lord’s prayer, but I would they understood what they ought to pray in it…, and that they ask nothing whereof they feel not themselves marvelously indigent and needy. For unless we call in verity, he shall not grant; and except we speak with our whole heart, we shall not find him.[84]

Another reason that Knox gives for God denying our prayer is unbelief: “For nothing more offends God, than when we ask doubting whether he will grant our petitions; for in so doing, we doubt if God be true, if he be mighty and good.”[85] Thus there must be “a sure hope to obtain what we ask.”[86] Jesus himself, Knox notes, “commands that we firmly believe to obtain whatsoever we ask; for all things are possible to him that believes. And, therefore, in our prayers, desperation always is to be expelled.”[87] But this does not mean that “any man in extremity of trouble can be without a present dolour [sorrow], and without a greater fear of trouble to follow.”[88] Nevertheless, even our troubles can become “the spurs to stir us to pray.” As Knox beautifully fleshes out:

Trouble and fear are the very spurs to prayer; for when man, compassed about with vehement calamities, and vexed with continual solicitude (having, by help of man, no hope of deliverance, with sorely oppressed and punished heart, fearing also greater punishment to follow), does call to God for comfort and support from the deep pit of tribulation, such prayer ascends into God’s presence, and returns not in vain.[89]

Moreover, with regard to troubles, Knox bluntly writes that “he that prays not in trouble, denies God. For like as it is to know no physician or medicine, or in knowing them, to refuse to use and receive the same; so not to call upon God in your tribulation, is like as if you did not know God, or else utterly denied him.”[90] Troubles then should not become an excuse for not praying, but an encouragement to pray.

After all, even if the Lord is pleased to deny our prayer, he still has commanded us to pray. We should obey that command no matter what happens, or whatsoever the Lord does to us. David, “desiring [or praying] to be restored to his kingdom, offers to God obedience, saying, ‘If I have found favour in the presence of the Lord, he shall bring me home again; but if he shall say, ‘Thou pleasest me not longer to bear authority,’ I am obedient; let him do what seemeth good unto him.”’[91] For Knox then what matters the most is our obedience to God expressed when we pray to him. This again shows how God’s precept, along with God’s promise, is central to Knox’s theology of prayer. Indeed, his concept of prayer is anchored in these two elements.

Brian Golez Najapfour is a Master of Theology student at Puritan Reformed Theological Seminary. A member of the Evangelical Theological Society (ETS) and International John Bunyan Society (IJBS), he is originally from the Philippines.