Sermon of the Week No 1-2009 -- Praying in the name of Jesus

(Distributed to subscribers on 15 January 2009)

Title: Praying in the name of Jesus
Text: John 14:13, 14

Christianity differs from other faiths in many ways. The one area in which this difference cannot be more striking is prayer. True Christian prayer distinguishes itself from all others by its mediation. Christian prayer is offered to God the Father, but uniquely by the mediation of Christ Jesus. Essentially, this is what is meant by the prayer conclusion “IN THE NAME OF JESUS.”

I am sure you sense some irregularity when prayer is not concluded with the characteristic “in the name of Jesus, amen!” This is so much the case that its omission draws a hesitation among prayer associates waiting to thunder the “Amen!” Some even feel the prayer is not quite complete without it. A prayer without it feels like a fascinating story ending abruptly at its climax. Little surprise that concluding prayer in the name of Jesus has, to some, become a thoughtless expression called habit.

May I, however, caution that great dishonour is done to the name of Christ when uttering the phrase “in Jesus’ name” is mere tradition, prayer etiquette, or an epilogue signal. This may well be the sin of taking the name of the Lord in vain. On the other hand, it is sinful presumption and vile arrogance to care less whether you pray through Christ’s name.
This indicates that we have a responsibility to understand exactly what we are doing when praying in Jesus’ name and why we do so.

MEANING OF “IN JESUS’ NAME”

In African practice a name often echoes a historical event (Mapenzi, Mabvuto). In other instances it strives to perpetuate the memory or even spiritual existence of another. It was the Jew’s concern too that the name of the head of family was not lost, hence the law of “Unsandling” (Deuteronomy 25:5-10). When used in relation to divine persons, a name however carries a more significant meaning. It is far more than a mere noun by which one is referred or called. A name is descriptive of nature disclosed. God reveals himself to us by his various names e.g. Emmanuel, Christ, Jehovah, El shaddai.

To pray in Jesus name, then, is to pray “in harmony with whatever Christ has revealed concerning himself” (William Hendriksen, New Testament Commentary, John, p. 274, Edinburgh: BOT 1982). Of course there is much concerning Christ that is revealed. In prayer, we are particularly captivated by two aspects which are a sum of what Christ has revealed concerning himself and his ministry. And these form the basis of our prayer or faith in prayer.

1. We base our faith on the merits of Christ.

We talk to the awesome God, who dwells in unapproachable light, gladly conscious of the fact that His beloved Son earned our righteousness by His perfect obedience to God’s law; by his sinless life.

In our spiritual flight to the throne of grace, we fly on the wings of Christ and his atoning work. We cry “Abba! Father!” reaffirmed within that God’s precious Son bore our sin, shame, guilt and condemnation by his dreadful death.
We make our supplications babbling with the assurance that we are justified, sanctified definitively and progressively, reconciled with God (the giver and banisher of life), and adopted as His precious Sons, now joint heirs with His Son, Christ Jesus. And all this by Christ’s vicarious perfect obedience and gruesome suffering.

2. We base our faith on Christ’s intercession.

As we pray we calmly consider the fact that Christ is exalted to the highest favour with God, sitting at His right hand (Philippians 2:9-11). There he exudes glory and power over all things in heaven and earth, and he “doth gather and defend his church, and subdue their enemies; furnishes his ministers and people with gifts and graces, and makes intercession for them” (Westminster Larger Catechism – Q. 54).

Praying “in Jesus name,” then, is not about making holy slogans or firing warning shorts for prayer’s looming expiration. To pray in our Lord’s name is to pray with the full consciousness of the triumph of his grace as it applies both on earth and in heaven, and the indispensability of this triumph for prayer to be answered.

NECESSITY OF “IN JESUS’ NAME”

Prayers even by the best saints may be contaminated by evil thoughts, a faithless heart, a manner disregarding God’s Word, or motives disinterested in God’s glory. Christ is the filter, the sanctifier of tainted prayer. Thus praying in Jesus’ name is necessitated by three realities.

1. The state of man

Although saved and definitively sealed for heaven, the believer is still with a sinful nature, complicating his efforts to render unblemished worship. The theology of the restored blind man was not off the mark when he said, “We know that God does not listen to sinners, but if anyone is a worshiper of God and does his will, God listens to him” (John 9:31). But who does God’s will flawlessly? Who worships him with absolute purity? Do we not often enter prayer with guilt and so risk not being heard by God (read Is. 59:1, 2)? If this were not the case, why are we urged to constantly make the pleas: “forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil” (Mt. 6:12, 13)?

We desperately need a mediator, a blameless priest to represent us before God. And who is this priest but Christ Jesus, who declared, “without me you can do nothing” (John 15:5), and “no one comes to the Father except through me” (John 14:6). Even the willingness and the performance of the good deed of prayer is divinely supplied (Phil. 2:13).
Mathew Henry summarises it beautifully: “If we ask in our own name, we cannot expect to speed, for, being strangers, we have no name in heaven; being sinners, we have an ill name there; but Christ’s is a good name, well known in heaven, and very precious” (Commentary, Vol. 5, p. 899, Peabody: Hendrickson, 1991).

Application:

• What a corruptor sin is! It is like melted chewing gum stuck to the soul seeking blessings from heaven. Our finiteness and falleness is ever with us!
• How desperate is our need for the fairest of ten thousand, the one and only beloved of the Father to sanctify our prayer!

2. The majesty of God

(1) God is accessed by man at his throne (read Heb. 4:16). Three things about this throne:

• This is an awesome place, certainly for unworthy mortals (read Is. 6:1-5; Eccl. 5:1-2).
• This is a throne of grace. Christ is there interceding for us by his blood and presence. This means that Christ is before the Father on our behalf: (a) in our human nature but still God (guaranteeing sympathy and empathy), (b) protecting us from evil and the accusations of the devil, (c) upholding our peace even in the face of constant failure, (d) supplying us courage and confidence before the throne, and (e) securing the acceptance of our prayers and Christian service by the Father (Rom. 8:34). It is grace through and through.
• This is a throne with exclusive entry. No one gets to it but by Christ alone (read John 14:6; 1Tim. 2:5).

(2) God answers prayer through Christ (read John 16:23 cf. 14:13, 14) and by this he glorifies his Son. This is the only way to hear or receive from God.

God is infinitely holy and exalted above all things. Nothing tainted by sin in whatever measure can enter his dwelling. But thank God for Christ our great high priest. Through him we have access to the Father. This is so well captured in the song:

What can wash away my sin? What can make me whole again? Nothing but the blood of Jesus! This is all my hope and peace, this is all my righteousness, nothing but the blood of Jesus!

3. The command of God

Let us appreciate that invoking the name of Jesus is actually commanded by God. This command arises from the fact that man needs a mediator to access the awesome Almighty One on the throne. The apostles make this clear (Ephesians 5:20; Hebrews 13:15; Colossians 3:17), as does Christ (John 14:13, 14; 15:16; 16:23, 24, 26).

To pray in any name other than Christ’s is not Christian prayer. Not only will this not be answered, for the true Christian it is an expression of the most obnoxious form of conceit.

Questions regarding praying “in Jesus’ name:”

Q. By what name did Old Testament believers pray?
Ans. They prayed in the same name of our Lord, but him as the Christ of “promise” (Ps. 80:14, 15, 17; 84:8, 9 – the anointed or messiah). To us he is the Christ of “fulfilment.”

Q. Why was this omitted in Jesus’ teaching on the Lord’s Prayer?
Ans. First, the Lord was here giving principles and not elaborations. Second, in keeping with his principle of the student-paced patient teaching method (John 16:12), Jesus waited for the most opportune time (John 16:24).

PROPER USE OF “IN THE NAME OF JESUS”

Worship is one of the most solemn duties man ever engages in, requiring the most deliberate application of the faculties of mind and heart. Because God is very particular how he is worshiped (cf. Lev. 10:1-3), it is mandatory that all worshipers seek his pleasure and glory as their basic aim in the act of worship. To this end, the appropriate use of the name of Jesus is vital.

How then do we use the “name of Jesus”?

1. Not mindlessly; thoughtlessly like the despised vain babbler (Mt. 6:7).
2. Not as a siren; a notice to others that the prayer is about to end (Ex. 20:7).
3. Not liturgically or mechanically; without variation or as if its essence lies in the phrase rather than the spirit of the prayer. In one prayer we may say “for Jesus’ sake,” in the next we may make no allusion to his actual name at all. Calvin says, “We are said to pray in the name of Christ when we take him as our Advocate, to reconcile us, and make us find favour with his Father, though we do not expressly mention his name with our lips” [Commentary, John, p. 154, Grand Rapids: Baker, 2005] (cf. John 4:24).
4. Reverently; it is the name of God the Son, and this must be hallowed, its sanctity must be upheld (Mt. 6:9).
5. Celebratory; in joyous recognition of the mediatorial work of Christ.
6. Trustingly; full of faith in the merits of Christ as efficacious for prayer’s answer.
7. Hopingly; positive expectation of answered prayer because of Christ’s heavenly advocacy.

CONCLUSION

With Martin Lloyd-Jones we must acknowledge that “prayer is beyond any question the highest activity of the human soul. Man is at his greatest and highest when, upon his knees, he comes face-to-face with God” (Studies in the Sermon on the Mount, p. 322, Grand Rapids: Eerdmans, 1976). This is because prayer summons man’s greatest faculties to interact with the highest being.
Equally remarkable is the fact that though the gulf between the parties in worship is infinite, so is the sufficiency of the sacrifice that bridges it. This calls for the greatest gratitude to God and the sincerest invocation of Jesus’ name in prayer.
Brethren, solemnly reflect on the fact that the Christ by whom you have been affectionately invited to enter the presence of God is by no means available to all, as he is to you (cf. 2Thess. 3:2). So seize this great invitation to ask anything in Jesus’ name. No greater privilege will you have, eternity seen from earth’s vantage pint.

– Choolwe Mwetwa
Central Baptist Church
Chingola, Zambia