Westminster Larger Catechism (Q 183)

Dear Church Family,

This past Sunday, in our weekly Sunday school lessons in the Westminster Larger Catechism (WLC), we studied and discussed question 183. Here is a brief review.

WLC 183  For whom are we to pray?
A. We are to pray for the whole church of Christ upon earth; for magistrates, and ministers; for ourselves, our brethren, yea, our enemies; and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those that are known to have sinned the sin unto death.

This catechism question summarizes what the Scripture teaches regarding those for whom we ought to pray and those for whom we ought not to pray.

Those for Whom We Ought to Pray

First, there are four broad categories of those for whom we ought to pray:

(1) The whole church of Christ upon earth (Ephesians 6:18-20)
(2) Magistrates (1 Timothy 2:1-2) and ministers (Colossians 4:2-4)
(3) Ourselves, our brethren, our enemies (James 5:16; Matthew 5:43-45)
(4) For those men living, presently and in the future (John 17:20-21)

Interpreting Imprecatory Prayers in the New Covenant

With regard to the third point above and how Jesus commands us to love our enemies and pray for those who persecute us (Matthew 5:44), we discussed how Christians ought to understand and apply those passages of Scripture that contain imprecatory prayers. The verb “imprecate” means “to invoke evil” or “to utter curses.” And so, imprecatory prayers are those prayer in which the people of God call upon the Lord to judge and punish others. For example, David prays for the deaths of his enemies and for their families to suffer in this world and for eternity (Psalm 69:22-28; 109:7-15). So, the question remains: how ought Christians to think about such things? Well, there are several principles that we ought to keep in mind when thinking about the imprecatory prayers of Scripture.

First, we must recognize the difference between the church under the old covenant and under the new. The Church under the old covenant was a theocracy. Israel was a unique nation that was ruled and governed by God. If one wanted to worship the One true God – Yahweh – then one had to become a part of His people, Israel. That meant that everyone who was outside of Israel were the enemies of God’s people. But, when Christ came, there is a shift in redemptive history that came about in the universalization of the Kingdom of God. The Church is no longer confined to one nation, as it was in the old covenant (WCF 25.2).

Second, we must recognize that there is a difference between wickedness proper and those do wicked things. Our enemies are not other nations (as it was for Israel) – our enemies are not flesh and blood, but the spiritual forces of wickedness in the heavenly places (Ephesians 6:12). This does not mean that we will never see the manifestations of these spiritual forces of wickedness in flesh and blood; however, Paul’s point is that we can’t win by destroying the flesh and blood manifestations. Believers are to direct their efforts in spiritual warfare against the source – the spiritual forces of wickedness – using the armor of God (Ephesians 6:10-20).

Applying Imprecatory Prayers in the New Covenant

Thus, in application of the imprecatory prayers of Scripture, in the new covenant, we do not ask God to grant us the ability to judge and punish our enemies (as if we were asking for permission to be vigilantes and get our own revenge). Rather, we ask that He would differentiate between right and wrong – that “God would vindicate his sacred name from all contempt and insult.” (Calvin’s Institutes, III.20.41).

Writing about the interpretation of imprecatory Psalms, John Calvin helpfully differentiates between prayers for personal vengeance (which would be inappropriate) and prayers for God’s glory (which are completely appropriate and even commanded). Calvin writes, “…it was not on his own account that [the Psalmist] pleaded in this manner; but it was a holy zeal for the divine glory which impelled him to summon the wicked to God’s judgment seat.” (Calvin Commentary, Psalm 69:22)

As we struggle “against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Ephesians 6:12), our spiritual warfare is waged against our main enemies of the world, the flesh, and the devil (Ephesians 2:1-3; WCF 1.1; WLC 48):

– the world (the lust of the flesh, the lust of the eyes and the boastful pride of life, 1 John 2:16)
– the flesh (immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, etc., Galatians 5:19-21)
– the devil (our adversary, the deceiver, liar, and father of lies, John 8:44; 1 Peter 5:8-9; Revelation 12:9)

The Spiritualization of Warfare in the New Covenant

As the nation of Israel grew up and became the Church of Jesus Christ, it is right and proper – it is a precedent of the New Testament – to spiritualize the warfare of God’s people. It would be a mistake for us to read the imprecatory Psalms – or any of the Psalms, for that matter – politically, individualistically, or with a particular person, people, or nation in mind.

Those for Whom We Ought Not to Pray

Second, there are two broad categories of those for whom we ought not to pray:

(1) The dead
(2) Those that are known to have sinned the sin unto death

Prayers for the Dead and Indulgences?

The first instance concerning those for whom we ought not to pray (the dead) is meant to correct the teaching of the Roman Catholic Church regarding prayers for the dead and indulgences. The erroneous idea of praying for the dead or paying monies or penance so that the souls of believers may enter heaven comes from the noncanonical books of the Apocrypha. For instance, 2 Maccabees 12:38-45 gives an account of how Israelite soldiers discovered the bodies of their slain countrymen who had died with idols in their possession; subsequently, these soldiers sent money to Jerusalem to have an “expiatory sacrifice offered for the dead” (2 Maccabees 12:45).

While this may or may not be an accurate depiction of an historical event, it in no way rises to the level of divine truth or a positive example for believers. First, the Apocryphal books are not inspired or authoritative: “the books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture; and therefore are of no authority in the Church of God, nor to be any otherwise approved, or made use of, than other human writings” (WCF 1.3). Second, we have the example of King Davis from Scripture where he prayed for his dying son while his son lived; however, after his son died David ceased from his fasting and weeping, arose, and ate food. When questioned by his servants, David’s response is instructive: “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.’ But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me.” (2 Samuel 12:22-23)

Prayers for Those Who Have Sinned the unto Death?

The phrase “those that are known to have sinned the sin unto death” comes directly from Scripture:

(1 John 5:16-17)  ¹⁶ If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this.  ¹⁷ All unrighteousness is sin, and there is a sin not leading to death.

In his commentary on these verses, John Stott points out that there have typically been four interpretations of these verses:

(1) John is speaking of a specific sin that is worthy of capital punishment (Lev 20:1-27; Num 18:22; Rom 1:32)
(2) John is speaking of apostasy, a total denial of Christ and renunciation of the faith (Heb 6:4-6; 10:26-31; 12:16)
(3) John is speaking of ‘the blasphemy against the Holy Spirit’ (Matthew 12:30-32)
(4) John is using the word ‘brother’ in a broader sense (counterfeit brothers, as in 1 John 2:9 and James 5:19-20)

In his commentary on 1 John 5:16, John Calvin gives an excellent description and explanation regarding the phrase, “There is a sin unto death.” He concludes his explanation with this exhortation, “…as God sets before us the infinite riches of his grace, and bids us to be merciful according to his own example, we ought not rashly to conclude that any one has brought on himself the judgment of eternal death; on the contrary, love should dispose us to hope well. But if the impiety of some appear to us not otherwise than hopeless, as though the Lord pointed it out by the finger, we ought not to contend with the just judgment of God, or seek to be more merciful than he is.”

For my part, I tend to think of the “sin unto death” of 1 John 5:16 as another way of speaking of “dying in one’s sins” apart from faith and repentance (John 8:24). Thus, 1 John 5:16-17 teaches that we are not to pray for the salvation of those who have already died and faced judgment (Hebrews 9:27-28).

Conclusion

As we study the doctrine and practice of prayer in the Westminster Larger Catechism, we find helpful encouragements and corrections to guide us to pray according to the teaching of Scripture. I hope you will join us for our continuing study of the Westminster Larger Catechism on Sunday mornings at 9:15 am as we learn more about how God’s Word directs and helps us to pray!

The Lord be with you!
Pastor Peter M. Dietsch