7-Promises to Prayer
The promises to prayer, of which the following are some of the more prominent, are, in general, dependent on specified conditions—
(1) “All things whatsoever ye shall ask in prayer, believing, ye shall receive” (Matt. 21:2222And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. (Matthew 21:22)). (2) “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you” (John 15:77If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. (John 15:7)). (3) “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” (1 John 3:21, 2221Beloved, if our heart condemn us not, then have we confidence toward God. 22And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. (1 John 3:21‑22)). (4) “If we ask anything 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” (1 John 5:14, 1514And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: 15And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him. (1 John 5:14‑15)). (5) “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them” (Matt. 18:19, 2019Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. 20For where two or three are gathered together in my name, there am I in the midst of them. (Matthew 18:19‑20)). (6) “Is any sick among you? Let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him” (James 5:14, 1514Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: 15And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. (James 5:14‑15)). (7) “Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you” (John 14:13, 14; 15:16; 16:2313And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14If ye shall ask any thing in my name, I will do it. (John 14:13‑14)
16Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. (John 15:16)
23And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. (John 16:23)).
1. The condition attached to the first of the foregoing is believing. It will be said that believing, or faith, is necessary to all prayer. Though this is true, Scripture recognizes specific faith about a specific thing. Thus one of the subjects of the miracles had faith to be healed (Acts 14:99The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, (Acts 14:9)); and it is expressly taught in 1 Cor. 12:99To another faith by the same Spirit; to another the gifts of healing by the same Spirit; (1 Corinthians 12:9) that there is a distinct spiritual gift of faith which some have, and some have not—a gift alluded to in chap. 13 where Paul corrects the tendency to glory in gifts. “Though I have all faith, so that I could remove mountains, and have not love, I am nothing” (1 Cor. 13:22And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. (1 Corinthians 13:2)). It is perhaps to this special character of faith that the Lord refers when He says, “What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them” (Mark 11:2424Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. (Mark 11:24)). Genuine, divinely-given faith, not mystical or fancied faith, is what is here meant. Probably many have experimented upon this promise, only to be disappointed. Mahomet, it is said, audaciously commanded a mountain to come to him, and when his folly was manifest to all, tried to evade humiliation by saying, “If the mountain will not come to Mahomet, Mahomet will go to the mountain.” But the promises of God, and the power of His Spirit, are not bestowed to be the subject of curious experiment, or the means of subserving private ends.
Further, the application of some of the promises in the Gospels was primarily to the apostles, however much the principle of them may extend to the humblest disciple. Take, for example, the promise we are considering. This, as well as the parallel passage in Mark 11, stands in relation to the incident of the barren fig-tree. The fig-tree was a type of Israel, to whom the Lord had come seeking fruit but finding none. He pronounced it fruitless forever. That is a picture of Israel after the flesh, producing only the leaves of profession. Any fruit-bearing must be from the living One— “From me is thy fruit found.” In connection with this the Lord says, “Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this to the fig-tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive” (Matt. 21:21, 2221Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. 22And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. (Matthew 21:21‑22)). Now as the fig-tree symbolized Israel in the character of fruit-bearer, so “mountain” here represents Israel as a political system, and accordingly as an answer to the faith of the apostles, Israel has been cast into the sea of the nations, and politically lost.
Still the promise in all its fullness is there, for faith to act upon. It is a large one, and its only limit is the reality of the faith which employs it.
If God give faith He will as certainly give that to which the faith extends.
The next promise, John 15:77If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. (John 15:7), is equally large, and probably also meant for the apostles primarily—though the general principle may be applicable to all. But the limitation is a moral one. Even apostles, to whom the mighty work of inaugurating Christianity was entrusted, could not exercise their great powers as mere power—that Is, apart from moral principle and purpose. Paul, for example, with all his mighty powers of healing, says, “Trophimus have I left at Miletum sick” (2 Tim. 4:2020Erastus abode at Corinth: but Trophimus have I left at Miletum sick. (2 Timothy 4:20)). God had His own purpose in Trophimus' affliction, a purpose which might have been marred by the uncalled—for interposition of a miracle. And on Paul's part, his powers of miracles were not given him to be used at random, or at his own will, but in the service of his Master. So also with the church at Corinth. They came behind in no gift; they had miracles and gifts of healing; yet under God's chastening hand—not to be interfered with—many were sick and many died (1 Cor. 1:7; 11:30-32; 12:287So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: (1 Corinthians 1:7)
30For this cause many are weak and sickly among you, and many sleep. 31For if we would judge ourselves, we should not be judged. 32But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. (1 Corinthians 11:30‑32)
28And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28)). It is indeed the same principle as that which, already mentioned under the head of “Hindrances to Prayer,” may in some cases, restrain prayer for the recovery of the sick. An unspiritual person influenced by blind sympathy might pray for his raising up, while one more in the secret of communion with God, would discern that such a request was not the mind of the Spirit. So also, the large power of prayer in our text, “Ask what ye will, and it shall be done unto you,” is guarded by the moral conditions, “If ye abide in me, and my words abide in you,” conditions which involve not only godliness, but spirituality. If the words of Christ abide in one, they form the heart and mind. They suggest the motives, govern the conscience, and in this happy condition of the soul its requests naturally flow in the line of His revealed mind. Its instincts are correct, its desires according to His will, according to His “words.”
“If our heart condemn us, God is greater than our heart, and knoweth all things. 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” (1 John 3:20-2220For if our heart condemn us, God is greater than our heart, and knoweth all things. 21Beloved, if our heart condemn us not, then have we confidence toward God. 22And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. (1 John 3:20‑22)).
Here there are conditions of great importance—a practical conduct pleasing to God, and an uncondemning heart —a good conscience. These are imperative for intercourse with a holy God. False, imaginary deities may accept a compromise, such as penance or gifts. God must have the judgment of evil, in all those who draw near to Him. It is the same with prayer as with worship; there can be neither where there is defilement. “Holiness becometh thine house, O Lord, forever,” is an abiding principle (Psa. 93:55Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever. (Psalm 93:5)). And again, “If I regard iniquity in my heart, the Lord will not hear” (Psa. 66:1818If I regard iniquity in my heart, the Lord will not hear me: (Psalm 66:18)). But how blessed that God has provided for all the exigencies of His people in a defiling scene; and hence it is ordained that, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all un-righteousness.” When there is so simple a way of discharge, why should any walk with a burdened conscience? An upright and honest confession, and we are not only forgiven but cleansed. As Elihu says of the soul that has been brought to the moral judgment of itself, “He shall pray, unto God, and he will be favorable unto him: and he shall see his face with joy. His flesh shall be fresher than a child: and he shall return to the days of his youth” (Job 33:25, 2625His flesh shall be fresher than a child's: he shall return to the days of his youth: 26He shall pray unto God, and he will be favorable unto him: and he shall see his face with joy: for he will render unto man his righteousness. (Job 33:25‑26)). The importance of this good conscience in connection with prayer is shown by the fact that Scripture links it even with asking the prayers of others “Pray for us, for we trust we have a good conscience, in all things willing to live honestly” (Heb. 13:1818Pray for us: for we trust we have a good conscience, in all things willing to live honestly. (Hebrews 13:18)). “The prayer of the upright” is indeed the Lord's delight (Prov. 15:88The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight. (Proverbs 15:8)); and it is the prayer of “the righteous” (in James 5:1616Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. (James 5:16)) that is said to have much power.
Our text, however, though equivalent to a promise, is not exactly so in form. It is rather, a positive statement that, given certain conditions, we do receive whatsoever we ask, and the conditions show very plainly that success in prayer depends upon a godly life, an uncondemning heart as an inward state, and obedience ("keep his commandments") as an outward manifestation and test of the state.
But in the verses which precede, there are some interesting points to notice— “My little children, let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him” (vers. 18, 19). First, knowing “that we are of the truth,” in ver. 19, does not mean knowing that we are Christians—which has been taken to be the sense; for the persons addressed were written to because they were Christians; because they knew the Father; because their sins were forgiven them for His name's sake (1 John 2:12, 1312I write unto you, little children, because your sins are forgiven you for his name's sake. 13I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. (1 John 2:12‑13)). But, being exhorted to love not “in word, neither in tongue, but in deed and in truth,” the apostle adds, “Hereby we know that we are of the truth.” That is, that we are actually walking in the truth; that we are possessed by, we are “of, the truth.” Love in deed and love in truth, gives us this consciousness and assurance of heart before God. We cannot enjoy it otherwise. If there are matters between us and God, it is useless to ignore them. God is greater than our heart, and knoweth all things. But if our heart condemn us not, then have we confidence toward God, and receive whatsoever things we ask, because we keep His commandments, and do those things that are pleasing in His sight. It is not a question of being, or not being, children of God; it is a question of the children being on terms of happy confidence with their Father. If I owe a man a debt which I ought to have paid, there must be constraint on meeting him, but if there is nothing between us, and I believe in his generosity, I can confidently go to him with a request. Beautiful, happy condition for the soul to be in with God! This passage is a weighty one for the conscience of the believer, but its practical use has been much lost sight of through the misapplication just mentioned. The test is not as to whether we be children of God. It is one for saints to apply to their actual condition of soul. Are we thus before our God—that with an uncondemning heart, we are in communion with Him, and, as a fact, habitually receiving His answers to our prayers?
Secondly, the apostle says, “Let us love not in word, neither in tongue.” This looks like tautology, but is not so. The term “logos,” here translated “word,” is of much wider signification than our “word.” In English “not in word, neither in tongue,” certainly is repetition. But this word “logos” means, in Greek, not merely the word by which thought is expressed, but the thought itself. So that the force of what the apostle says is, that we are not to love in theory (or thought), neither in mere language ("in tongue"), but in deed and in truth.
For there is a pietistic state, by no means rare, in which emotions and thoughts are enjoyed, the truth intellectually delighted in, but without fruition. Love as a theory is held to be very beautiful—but is not practiced. The heart deceives itself. This is loving in thought merely. The text in question is the converse of 1 Cor. 13. There Paul treats of works without love; here it is, as it were, love without works, that is, mere sentimentality. But our passage crushes both of these errors: not only condemns love without deeds, but also deeds without love. It requires deeds, but the deeds must be from love; that is, not in theory, nor in talk, but in acts and in truth. Our God is love, and that alone will satisfy Him in His children—love “in deed and in truth.” How penetrating is the word of God, exposing every mode in which the heart would either deceive itself or deceive others! It is sharper than a two-edged sword, laying bare the thoughts and intents of the heart. Many, in reading these verses, have supposed that the language was mere repetition; that it is not so only shows the wisdom which underlies every word of inspiration.
(To be continued)
[E. J. T.1