“Basic Christianity, Part 33” by Romans
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We are continuing in our Series, “Basic Christianity.” Tonight, we are continuing in the review and examination of our Christian walk, as a facet of Basic Christianity. We are going to continue our acrostic review of the phrase, “By Growing in Grace,” in regard to our following in the steps of Christ. So far we looked at “B” and “y” in the word, “By.”
Tonight, we will begin to spell the word, Growing. The first letter, “G” is for the word, “Go.” Go to to Him in Prayer: Our main verse tonight will take several cross-referenced detours to help us to better understand, apply and live what was written for is. We read in 1 John 5:14-15: “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”
Of this, Albert Barnes writes, “And this is the confidence that we have in him - Margin, “concerning.” Greek, “toward him,” or in respect to him . The confidence referred to here is that which relates to the answer to prayer. The apostle does not say that this is the only thing in respect to which there is to be confidence in him, but that it is one which is worthy of special consideration. The sense is, that one of the effects of believing on the Lord Jesus is, that we have the assurance that our prayers will be answered.
On the word “confidence,” see the notes at 1 John_3:21-22 and 1 John_4:17. Let's take a look at these cross-references: 1 John 3:21-22 says, “Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”
Albert Barnes writes of this: “And whatsoever we ask, we receive of him - If we are truly his children, and ask in a proper manner. The declaration here made must be understood with these limitations: (1) That we ask in a proper manner, James 4:3, which says, “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts;”
As this is directly related to going to God in prayer, I am going to include several comments on this: “Ye ask, and receive not - That is, some of you ask, or you ask on some occasions. Though seeking in general what you desire by strife, and without regard to the rights of others, yet you sometimes pray. It is not uncommon for men who go to war to pray, or to procure the services of a chaplain to pray for them. It sometimes happens that the covetous and the quarrelsome; that those who live to wrong others, and who are fond of litigation, pray.
Such men may be professors of religion. They keep up a form of worship in their families. They pray for success in their worldly engagements, though those engagements are all based on covetousness. Instead of seeking property that they may glorify God, and do good; that they may relieve the poor and distressed; that they may be the patrons of learning, philanthropy, and religion, they do it that they may live in splendor, and be able to pamper their lusts.
It is not indeed very common that persons with such ends and aims of life pray, but they sometimes do it; for, alas! there are many professors of religion who have no higher aims than these, and not a few such professors feel that consistency demands that they should observe some form of prayer.
If such persons do not receive what they ask for, if they are not prospered in their plans, they should not set it down as evidence that God does not hear prayer, but as evidence that their prayers are offered for improper objects, or with improper motives.
Because ye ask amiss - Ye do it with a view to self-indulgence and carnal gratification. That you may consume it upon your lusts - Margin, “pleasures.” This is the same word which is used in verse 1, and rendered “lusts.” The reference is to sensual gratifications, and the word would include all that comes under the name of sensual pleasure, or carnal appetite.
It was not that they might have a decent and comfortable living, which would not be improper to desire, but that they might have the means of luxurious dress and living; perhaps the means of gross sensual gratifications.
Prayers offered that we may have the means of sensuality and voluptuousness, we have no reason to suppose God will answer, for he has not promised to hear such prayers; and it becomes every one who prays for worldly prosperity, and for success in business, to examine his motives with the closest scrutiny. Nowhere is deception more likely to creep in than into such prayers;
nowhere are we more likely to be mistaken in regard to our real motives, than when we go before God and ask for success in our worldly employments.”
Matthew Henry adds, “You think you shall secure great pleasures and happiness to yourselves, by overthrowing every thing which thwarts your eager wishes; but, alas! you are losing your labour and your blood, while you kill one another with such views as these.” Inordinate desires are either totally disappointed, or they are not to be appeased and satisfied by obtaining the things desired. The words here rendered cannot obtain signify cannot gain the happiness sought after.
Note hence, Worldly and fleshly lusts are the distemper which will not allow of contentment or satisfaction in the mind. 3. Sinful desires and affections generally exclude prayer, and the working of our desires towards God: “You fight and war, yet you have not, because you ask not. You fight, and do not succeed, because you do not pray you do not consult God in your undertakings, whether he will allow of them or not;
and you do not commit your way to him, and make known your requests to him, but follow your own corrupt views and inclinations: therefore you meet with continual disappointments;” or else. 4. “Your lusts spoil your prayers, and make them an abomination to God, whenever you put them up to him, v. 3. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts.”
As if it had been said, “Though perhaps you may sometimes pray for success against your enemies, yet it is not your aim to improve the advantages you gain, so as to promote true piety and religion either in yourselves or others; but pride, vanity, luxury, and sensuality, are what you would serve by your successes, and by your very prayers. You want to live in great power and plenty, in voluptuousness and a sensual prosperity;
and thus you disgrace devotion and dishonour God by such gross and base ends; and therefore your prayers are rejected.” Let us learn hence, in the management of all our worldly affairs, and in our prayers to God for success in them, to see that our ends be right. When men follow their worldly business (suppose them tradesmen or husbandmen), and ask of God prosperity, but do not receive what they ask for, it is because they ask with wrong aims and intentions.
They ask God to give them success in their callings or undertakings; not that they may glorify their heavenly Father and do good with what they have, but that they may consume it upon their lusts - that they may be enabled to eat better meat, and drink better drink, and wear better clothes, and so gratify their pride, vanity, and voluptuousness.
But, if we thus seek the things of this world, it is just in God to deny them; whereas, if we seek any thing that we may serve God with it, we may expect he will either give us what we seek or give us hearts to be content without it, and give opportunities of serving and glorifying him some other way.
Let us remember this, that when we speed not in our prayers it is because we ask amiss; either we do not ask for right ends or not in a right manner, not with faith or not with fervency: unbelieving and cold desires beg denials; and this we may be sure of, that, when our prayers are rather the language of our lusts than of our graces, they will return empty.”
The second limitation we are to understand regarding the promise that we will receive what we ask is, “That the thing asked shall be such as will be consistent for God to give; that is, such as he shall see to be best for us, Because we keep his commandments - Not that this is the meritorious ground of our being heard, but that it furnishes evidence that we are his children, and he hears his children as such.
And do those things that are pleasing in his sight - As a parent is disposed to bestow favors on obedient, affectionate, and dutiful children, so God is on those who please him by their obedience and submission to his will. We can have no hope that he will hear us unless we do so live as to please him.”
Speaking further on our confidence, we read in 1 John 4:17: “Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world.”
Of this Albert Barnes writes, “Herein is our love made perfect - Margin, “love with us.” The meaning is, “the love that is within us, or in us, is made perfect.” The expression is unusual; but the general idea is, that love is rendered complete or entire in the manner in which the apostle specifies. In this way love becomes what it should be, and will prepare us to appear with confidence before the judgment-seat.
That we may have boldness in the day of judgment - By the influence of love in delivering us from the fear of the wrath to come. The idea is, that he who has true love to God will have nothing to fear in the day of judgment, and may even approach the awful tribunal where he is to receive the sentence which shall determine his everlasting destiny without alarm.
Because as he is, so are we in this world - That is, we have the same traits of character which the Saviour had, and, resembling him, we need not be alarmed at the prospect of meeting him.”
Back to Albert Barnes' commentary on our original verse: “That, if we ask anything according to his will, he heareth us - This is the proper and the necessary limitation in all prayer. God has not promised to grant anything that shall be contrary to his will, and it could not be right that he should do it. We ought not to wish to receive anything that should be contrary to what he judges to be best.
No man could hope for good who should esteem his own wishes to be a better guide than the will of God; and it is one of the most desirable of all arrangements that the promise of any blessing to be obtained by prayer should be limited and bounded by the will of God. The limitation here, “according to his will,” probably implies the following things:
(1) In accordance with what he has “declared” that he is willing to grant. Here the range is large, for there are many things which we know to be in accordance with his will, if they are sought in a proper manner - as the forgiveness of sins, the sanctification of the soul, comfort in trial, the needful supply of our wants, grace that we may do our duty, wisdom to direct and guide us, deliverance from the evils which beset us, the influences of his Spirit to promote the cause of religion in the world, and our final salvation. Here is a range of subjects of petition that may gratify the largest wishes of prayer.
(2) The expression, “according to his will,” must limit the answer to prayer to what “he” sees to be best for us. Of that we are not always good judges. We never perceive it as clearly as our Maker does, and in many things we might be wholly mistaken. Certainly we ought not to desire to be permitted to ask anything which “God” would judge not to be for our good.
(3) The expression must limit the petition to what it will be “consistent” for God to bestow upon us. We cannot expect that he will work a miracle in answer to our prayers; we cannot ask him to bestow blessings in violation of any of the laws which he has ordained, or in any other way than that which he has appointed.
It is better that the particular blessing should be withheld from us, than that the laws which he has appointed should be disregarded. It is better that an idle man should not have a harvest, though he should pray for it, than that God should violate the laws by which he has determined to bestow such favors as a reward of industry, and work a special miracle in answer to a lazy man’s prayers.
(4) The expression, “according to his will,” must limit the promise to what will be for the good of the whole. God presides over the universe: and though in him there is an infinite fulness, and he regards the wants of every individual throughout his immense empire, yet the interests of the whole, as well as of the individual, are to be consulted and regarded.
In a family, it is conceivable that a child might ask for some favor whose bestowment would interfere materially with the rights of others, or be inconsistent with the good of the whole, and in such a case a just father would of course withhold it. With these necessary limitations the range of the promise in prayer is ample; and, with these limitations, it is true beyond a question that he does hear and answer prayer.
And if we know that he hear us - That is, if we are assured of this as a true doctrine, then, even though we may not “see” immediately that the prayer is answered, we may have the utmost confidence that it is not disregarded, and that it will be answered in the way best adapted to promote our good.
The specific thing that we asked may not indeed be granted, but the prayer will not be disregarded, and the thing which is most for our good will be bestowed upon us. The “argument” here is derived from the faithfulness of God; from the assurance which we feel that when he has promised to hear us, there will be, sooner or later, a real answer to the prayer.
We know that we have the petitions ... - That is, evidently, we now that we “shall” have them, or that the prayer will be answered. It cannot mean that we already have the precise thing for which we prayed, or that will be a real answer to the prayer, for (a) The prayer may relate to something future, as protection on a journey, or a harvest, or restoration to health, or the safe return of a son from a voyage at sea, or the salvation of our souls - all of which are “future,” and which cannot be expected to be granted at once; and,
(b) The answer to prayer is sometimes delayed, though ultimately granted. There may be reasons why the answer should be deferred, and the promise is not that it shall be immediate. The “delay” may arise from such causes as these: (1) To try our faith, and see whether the blessing is earnestly desired. (2) Perhaps it could not be at once answered without a miracle. (3) It might not be consistent with the divine arrangements respecting others to grant it to us at once.
(4) Our own condition may not be such that it would be best to answer it at once.
We may need further trial, further chastisement, before the affliction, for example, shall be removed; and the answer to the prayer may be delayed for months or years. Yet, in the meantime, we may have the firmest assurance that the prayer is heard, and that it will be answered in the way and at the period when God shall see it to be best.
The Sermon Bible comments on our original Scripture, that if we ask any thing according to his will, he heareth us: “Right Petitions Heard by God. The power by which we overcome the world is the Divine life which we have in the Lord Jesus Christ; but in order to our obtaining that life two conditions must be fulfilled: first, God must give it; and secondly, we must take it.
I. God must give it, for although there may be many things that we could earn or produce for ourselves, obviously there is one thing which we could neither earn nor create, into which, it is plain, we must be born—that is, our life. Now this is true of all life, whether the life that we possess by nature, or the life that we possess by grace. Nevertheless, respecting the Divine life that is in Christ Jesus a further affirmation must needs be made.
It must not only be given us by God, but it must be taken through our faith. And this arises from the very nature of spiritual things, for when God is said to have made us free and responsible creatures He is said in effect to have ordained that our obedience should be of a certain quality, that it should not be that of the world, unconscious and constrained, not that of the beasts, unconscious and instinctive, but that of the holy angels, the voluntary obedience of a free and virtuous choice.
II. What is meant by asking according to God’s will? We must make both the matter and the spirit of our prayers correspond to His will. We must ask first in the right spirit, and then for the right thing. (1) We must ask in the right spirit. We must, as the Apostle says, lift up holy hands. In the hands of supplication which we raise to heaven there must be found no sinful and inordinate desires.
(2) We must ask the right thing. You will find what is according to God’s will, what you not only may expect, but must expect, to receive, in the pages of God’s holy word. Lord Clive, we are told, once when he was in India was taken into a vaulted chamber which was filled from end to end with all kinds of treasure: there were heaps of gold, heaps of silver, heaps of precious trinkets, heaps of jewels;
and he was told by the native ruler of Bengal to take as much as he pleased. And recalling that incident of his life, it is said that he exclaimed, "I am amazed at my own moderation!" Now the Bible is God’s treasure-house, filled from end to end with precious jewels; and we are bidden to take as many of the rarest and richest as we please, without money and without price.”
J. Moorhouse, Penny Pulpit, New Series, No. 624. References: 1Jn_5:14.—T. V. Tymms, Christian World Pulpit, vol. xxxiii., p. 181. 1Jn_5:14, 1Jn_5:15.—Homilist, 2nd series, vol. ii., p. 37; Homiletic Quarterly, vol. iv., p. 162. Harvey Goodwin, Parish Sermons, vol. iii., p. 383. References: 1Jn_5:16.—H. W. Beecher, Christian World Pulpit, vol. ix., p. 132. 1Jn_5:16, 1Jn_5:17.—Homiletic Magazine, vol. vi., p. 183. 1Jn_5:17.—Ibid., vol. vii., p. 60; Clergyman’s Magazine, vol. ii., p. 264. 1Jn_5:18.—Expositor, 1st series, vol. vii., p. 210.”
Finally, Matthew Henry comments: “Here we have, A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us. The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God.
II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God.
The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.”
This concludes this evening's Discussion, “Basic Christianity, Part 33.”
This Discussion was originally presented “live” on May 12th, 2020.
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