top of page
Search

Should We Use the Sinner's Prayer? | 2 Views

  • Writer: Chad Lee
    Chad Lee
  • Jun 22, 2024
  • 7 min read

Type of Doctrine: Secondary or Tertiary


"But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!'"

-Luke 18:13 ESV



Why Does It Matter?


The sinner's prayer is a popular prayer that is used to lead a person to become a Christian. Is it biblical? Should it be used?


This is probably a secondary or tertiary issue. Depending on how it is used it may be considered a secondary issue (i.e., affecting the church that one chooses to attend). However, in other situations it may be considered a tertiary issue (i.e., well-meaning Christians may be able to disagree and remain in the same church).



What Is It?


The sinner's prayer is commonly used when leading a person to saving faith. Here is an example given by Greg Koukl, 


“Lord Jesus, I’m a sinner. I believe You died for my sins so I could be forgiven. I receive You as my Lord and Savior. Thank You for coming into my life. Amen.” (Greg Koukl, "Why the 'Sinner’s Prayer' Has Me Concerned...and a Biblical Alternative")

There are many variations of this prayer. It generally begins with an acknowledgment of one's own sinfulness, and the second aspect generally expresses faith in Jesus' work to save sinners (see this GotQuestions article for more information on the content). (A similar phrase that is often used is: "ask Jesus into your heart." This phrase is not found in the Bible, but some have pointed out that the phrase "as you received Christ Jesus" in Colossians 2:6 is similar.) How old is the sinner's prayer and how did it originate?



A Brief History of the Sinner's Prayer


In church history, the phrase "ask Jesus into your heart" and the sinner's prayer are fairly recent. The phrase "ask Jesus into your heart" appears to stretch back to the 1600s while the sinner's prayer appears to stretch back to the 1800s.


According to Thomas Kidd, in the seventeenth and eighteenth centuries (i.e., 1600s and 1700s), "Puritans and evangelicals . . . used the phrase 'receive Christ into your heart,' or something like it, with some regularity. The great Puritan devotional writer John Flavel, for example, spoke of those who had heard the gospel but who would 'receive not Christ into their hearts'" (Thomas Kidd, “Ask Jesus into Your Heart”: A History of the Sinner’s Prayer).


However, Kidd pointed out that the phrase was also occasionally used by pastors "to describe a Christian act of devotion" as well (Ibid.; author's emphasis). For one example, "Thomas Boston, a Scottish Calvinist pastor, encouraged Christians taking communion to receive 'Christ into their hearts'" (Ibid.).


Later, in the nineteenth century (i.e., 1800s), the "terminology of 'receiving Christ into your heart' became more formalized as a non-Christian’s prayer of conversion" (Ibid.). He explains that it was used during the missionary expansion to lead nonbelievers to faith. Then, in the 1970s, the phrase "ask Jesus into your heart" was often used in children's ministries as they became more formalized (Ibid.). More recently, the sinner's prayer has been used by some churches in their worship services to lead people to faith.


Thus, the phrase "ask Jesus into your heart" is about four hundred years old and the sinner's prayer is about two hundred years old.



Is the Sinner's Prayer Biblical?


Some argue that the sinner's prayer is biblical while others argue that it is not. Some claim that the sinner's prayer is similar to the tax collector's prayer (in Jesus' parable) recorded in Luke 18: "But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!'" (Luke 18:13). However, others express their concern with adding this formulaic prayer to evangelism (the reasons are covered later).


Bill Henard contends that the sinner's prayer is a good, useful tool in evangelism. He agrees that some have abused it, but he argues that the prayer has biblical foundations. Henard states, 

While the sinner’s prayer is not a biblical mandate nor a biblical prohibition, and while salvation occurs because of the biblical demands of repentance and faith, could it be possible that the sinner’s prayer is more accurately seen as a response of thanksgiving for what God has done in a person’s life through Christ?  Can the moment of that conversion be when that person verbalizes the prayer?  Yes, but the actual moment of salvation could take place prior to that prayer.  With children raised by practicing Christian parents, salvation is very much a process as much as it is a moment.  I like the sinner’s prayer because it allows the person to speak to God what is or has taken place in a person’s heart and will.  It gives us that moment in time.  For a person who struggles with satanic attack on the security of the believer, having a moment in time provides a very positive reaffirmation of the all-sufficiency of Christ’s death. The prayer, then, becomes a positive rather than a negative. (Bill Henard, "In Defense of the Sinner's Prayer")

Therefore, Henard argues for the use of the sinner's prayer.


This debate broke into Southern Baptist circles, in 2012, concerning the wisdom and legitimacy of using the sinner's prayer (see Thomas Kidd, “Ask Jesus into Your Heart”: A History of the Sinner’s Prayer). David Platt argued that "there must be more to salvation than saying a formulaic prayer" (Ibid.). However, Southern Baptists affirmed the prayer at the annual convention. Kidd explains, 

Platt’s comments helped precipitate a debate at the 2012 Southern Baptist Convention meeting in New Orleans. In a voice vote, a majority of delegates, including Platt, affirmed the sinner’s prayer as “a biblical expression of repentance and faith.” (Ibid.)

Shortly after, in 2013, J. D. Greear (a Southern Baptist) wrote a book titled, Stop Asking Jesus into Your Heart. Greear comments on the prevalence of the sinner's prayer, "'Praying the sinner's prayer' has become something like a Protestant ritual we have people go through to gain entry to heaven" (9). He also notes the concern saying, "The sinner's prayer is not a magic incantation or a recipe you follow to get a salvation cake. The real stuff--the stuff that matters--is the posture of repentance and faith behind the words you speak. The prayer is good only as it verbalizes the posture" (8). In other words, repentance and belief is a matter of the heart. Therefore, a prayer alone is not sufficient. The heart must have true repentance and saving faith.


Again, even if some find the sinner's prayer helpful, one can't equate repentance with merely praying the sinner's prayer. Greear explains, 

Repentance is not simply praying a prayer that acknowledges our sinfulness and asks for forgiveness. Nor is it walking an aisle, signing a card, or giving a public testimony. Repentance is not fundamentally a motion of the hands, mouth or feet; it is a motion of the heart in which we abandon our posture of rebellion and adopt one of submission toward Christ. Repentance is evidenced by outward action, but it does not equal that. (57; author's emphasis)

Greear doesn't seem to be completely rejecting the sinner's prayer in this book. Instead, he seems to be providing some cautions about the sinner's prayer while he addresses assurance of salvation. In other words, he seems to be saying: Stop asking Jesus into your heart over and over again; you can be assured of your salvation.


Others, however, have expressed much stronger concerns with using the sinner's prayer. For example, Paul Washer has expressed his concern with using Romans 10:6-10 as a defense of the sinner's prayer. He writes the following about the sinner's prayer,

First, it has no biblical precedent. It was not employed by Christ, the apostles or the early Christians. Secondly, it was unknown to the greater part of the church throughout history. That is, it is a recent invention. Thirdly, it has the danger of turning the Gospel into a credal statement. Countless individuals who show no biblical evidence of conversion believe themselves saved simply because one time in their lives they made a decsion for Christ and repeated the prayer. Although this is not the intention of those sincere Christians who use the sinner’s prayer in evangelism, it has been the overwhelming result of this methodology. Fourthly, it has almost entirely replaced the biblical invitation of repentance and faith. It is astounding that the biblical examples of inviting men to Christ are virtually ignored in favor of a modern-day construct. Fifthly, it has become the primary, and oftentimes, the only basis of assurance. That is, countless individuals, who bear little or no evidence of God’s work in their lives, are convinced or assured of their salvation only because one time in their lives they prayed the sinner’s prayer sincerely. (Paul Washer, "Believe and Confess")

Washer argues that using the Romans passage in this manner is a gross misinterpretation of the text. Moreover, he comments on the effects of using the sinner's prayer, "[C]ountless multitudes of unconverted men, women, and children have an almost impenetrable assurance of their eternal salvation simply because one time in their lives they affirmed a few biblical truths and repeated a model prayer" (Ibid.). However, Washer points out that their lack of a changed lifestyle highlights that they are probably not saved. He states, "Afterwards, there was no transformation, no continuing work of sanctification, no rejection of the world, and no desire for Christ. Borrowing from the pen of the apostle Paul, it is proper to ask, 'You foolish evangelicals, who has bewitched you?'" (Ibid.). Thus, Washer sees the sinner's prayer as unbiblical and disapproves of its use.


In sum, therefore, there are two main views concerning the sinner's prayer: (1) some affirm the sinner's prayer but (2) others are concerned about it. Those who affirm the prayer claim that it is a helpful tool to utilize when leading sinners to saving faith. Those who are concerned about it claim that the prayer can lead to false "conversions," doubt among true conversions, reductions of the gospel message, and it can distract from repentance and belief (John 3:16; Acts 2:38).



Application


Whether you opt to use the sinner's prayer or not, keep this Scripture in mind: "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life" (John 3:16). Believing in Jesus is the only way to eternal life. He doesn't mention praying a prayer. Therefore, regardless of your view on this subject, don't lose the focus on belief in Christ.



Where Can I Learn More?


Bibliography:

-Greear, J. D. Stop Asking Jesus into Your Heart: How to Know for Sure You Are Saved. Nashville, TN: B&H, 2013.

-Washer, Paul. The Gospel of Jesus Christ. Grand Rapids, MI: Reformation Heritage, 2016.

-Articles:


©2025 by Aflame Theology. Proudly created with Wix.com

bottom of page