02.01. Chapter 1 - Verse 05
James 1:5. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. The apostle, having spoken of bearing afflictions with a mind above them, cometh here to prevent an objection, which might be framed thus: This is a hard saying, to keep up the spirit not only in patience, but joy; when all things are against us, who can abide it? Duty is soon expressed, but how shall we get it practised? The apostle granteth it is hard, and it will require a great deal of spiritual skill and wisdom, which, if you want (saith he), God will furnish you, if you ask it of him; and upon this occasion digresseth into the rules and encouragements of prayer: in this verse he encourageth them by the nature and promise of God. But to the words.
If any of you.—This if doth not argue doubt, but only inferreth a supposition.1 But why doth the apostle speak with a supposition? Who doth not lack wisdom? May we not ask, in the prophet’s question, ‘Who is wise? who is prudent?’ Hosea 14:9. I answer—(1.) Such expressions do more strongly aver and affirm a thing, as Malachi 1:6, ‘If I be a father, where is my honour? If I be a master, where is my fear?’ Not as if God would make a doubt of these things, but such suppositions are the strongest affirmations, for they imply a presumption of a concession: you will all grant, I am a father and a master, &c. So here, if you lack wisdom: you will grant you all lack this skill. So Romans 13:9, ‘If there be any other commandment,’ &c. The apostle knew there was another commandment, but he proceeded upon that grant. So 2 Thessalonians 1:6, εἴπερ, ‘If it be a righteous thing,’ &c. The apostle taketh it for granted it is righteous to render tribulation to the troubler, and proceedeth upon that grant: and therefore we render it affirmatively, ‘seeing it is,’ &c. So James 5:15, ‘If he hath committed sins.’ Why, who hath not? It is, I say, a proceeding upon a presumption of a grant. (2.) All do not lack in a like manner: some want only further degrees and supplies; therefore, if you lack; with a supposition, if you lack it wholly, or only more measures.
1 Non dubitantis est, sed supponentis.
Wisdom.—It is to be restrained to the circumstances of the text, not taken generally: he intendeth wisdom or skill to bear afflictions; for in the original the beginning of this verse doth plainly catch hold of the heel of the former,
* Not part of printed text, inserted for clarity.
Let him ask it; that is, by serious and earnest prayer. Of God; to whom our addresses must be immediate. That giveth to all men.—Some suppose it implieth the natural beneficence and general bounty of God, as indeed that is an argument in prayer; God, that giveth to all men, will not deny his saints: as the psalmist maketh God’s common bounty to the creatures to be a ground of hope and confidence to his people, Psalms 145:16, ‘Thou satisfiest the desire of every living thing;’ and upon this his trust groweth, Psalms 145:19, ‘He will fulfil the desires of them that fear him.’ He that satisfieth every living thing certainly will satisfy his own servants. There is a general bounty of God, which though liberally dispensed, yet is not specially. But this sense the context will not bear. By all men, then, may be understood all kinds of persons—Jew, Greek, or barbarian, high or low, rich or poor. God giveth not with a respect to outward excellency; he giveth to all men: or else, (3.) and so most suitably to the context, to all askers, all that seek him with earnestness and trust; however, it is thus generally expressed, that none might be discouraged, but apply himself to God with some hope.
Liberally.—The word in the original is ἁπλῶς, which properly signifieth simply, but usually in matters of this nature it is taken for bountifully. I note it the rather to explain many other places; as Matthew 6:22, Christ would have the ‘eye single,’ that is, bounteous, not looking after the money we part with: so Romans 12:8, ‘He that giveth, let him do it ἐν ἁπλότητι, with simplicity,’ we read, but in the margin, ‘liberally, or bountifully.’ So Acts 2:46, ‘They did eat their bread with all singleness of heart;’ that is, bounteously, liberally, as we translate the word in other places, as 2 Corinthians 8:2, ‘The riches of your singleness,’ we translate ‘liberality:’ so 2 Corinthians 9:11, the same word is used for bounty; and this word simplicity is so often put for bounty, to show—(1.) That it must come from the free and single motion of our hearts; as they that give sparingly give with a hand half shut and a heart half willing; that is, not simply, with a native and free motion. (2.) That we must not give deceitfully, as serving our own ends, or with another intent than our bounty seemeth to hold forth: so God gives simply, that is, as David expresseth it, 2 Samuel 7:21, according to his own heart. And upbraideth no man.—Here he reproveth another usual blemish of man’s bounty, which is to upbraid others with what they have done for them, and that eateth out all the worth of a kindness: the laws of courtesy requiring that the receiver should remember, and the giver forget:2 but God upbraideth not. But you will say, what is the meaning then of those expostulations concerning mercies received? and why is it said, Matthew 11:20, ‘Then he began to upbraid the cities, in which many of his mighty works were done’? Because of this objection, some expound this clause one way, some another; some suppose it implieth he doth not give proudly, as men use to do, upbraiding those that receive with their words or looks: so God up braideth not, that is, doth not disdainfully reject the asker, or twit him with his unworthiness, or doth not refuse because of present failings, or former infirmities. But I think it rather noteth God’s indefatigableness to do good: ask as oft as you will, he upbraideth you not with the frequency of your accesses to him: he doth not twit us with asking, though he twitteth us with the abuse of what we have received upon asking. He doth upbraid, not to begrudge his own bounty, but to bring us to a sense of our shame, and to make us own our ingratitude.
2 ‘Hæc beneficii inter duos lex est, alter oblivisci debet dati statim, alter accepti nunquam.’—Sen. de Beneficiis. And it shall be given him.—Besides the nature of God, here he urgeth a promise, ‘Let him ask of God, and it shall be given him.’ The descriptions of God help us to form right thoughts of him, and the promise, to fasten upon him by a sure trust. The notes are these:—
Obs. 1. That all men are concluded and shut up under an estate of lacking: ‘If any of you.’ This supposition, as we showed before, is a universal affirmative. God’s wisdom suffereth the creatures to lack, because dependence begetteth observance; if we were not forced to hang upon heaven, and live upon the continued supplies of God, we would not care for him. We see this—the less sensible men are of the condition of mankind, the less religious. Promises usually invite those that are in want, because they are most likely to regard them: Isaiah 55:1. ‘Ho, every one that thirsteth, and he that hath no money;’ Matthew 11:28, ‘The weary and heavy laden.’ In Matthew 5:1-48, ‘The poor in spirit,’ and ‘they that hunger and thirst after righteousness:’ being humbled by their own wants and needs, they are most pliable to God’s offers. Well, then, do not think your lot is above the lot of the rest of the creatures. God only is αὐτάρκης, self-happy, self-sufficient; other things are encompassed with wants, that they may look after him: Psalms 145:15-16, ‘The eyes of all things are upon thee, and thou satisfiest the desire of every living thing.’ The creatures are made up of desires, that their eyes may be upon God. Certainly they want most that want nothing: be sensible of your condition.
Obs. 2. From that lack, want and indigence put us upon prayer, and our addresses to heaven begin at the sense of our own needs. The father should not have heard from the prodigal, had he not ‘begun to be in want,’ Luke 15:16. Observe it: the creature first beginneth with God out of self-love. The first motive and allurement is the supply of our wants. But, remember, it is better to begin in the flesh and end in the spirit, than to begin in the spirit and end in the flesh. It is well that God sanctifieth our self-love to so blessed a purpose. If there had not been so many miseries, of blindness, lameness, possessions, palsies, in the days of Christ’s flesh, there would not have been such great resort to him. The first motive is want.
Obs. 3. From that wisdom, considered with respect to the context; and the note is, that there is need of great wisdom for the right managing of afflictions. Cheerful patience is a holy art and skill which a man learneth of God: ‘I have learned to abound, and to be abased,’ Php 4:12. Such an hard lesson needeth much learning. There is need of wisdom in several respects:—(1.) To discern of God’s end in it, to pick out the language and meaning of the dispensation: Micah 6:9, ‘Hear the rod.’ Every providence hath a voice, though sometimes it be so still and low that it requireth some skill to hear it. Our spirits are most satisfied when we discern God’s aim in everything. (2.) To know the nature of the affliction, whether it be to fan or to destroy; how it is intended for our good; and what uses and benefits we may make of it: ‘Blessed is the man whom thou chastisest, and teachest out of thy law.’ Psalms 94:12. The rod is a blessing when instruction goeth along with it (3.) To find out your own duty; to know the things of obedience in the day of them: ‘Oh! that thou wert wise in this thy day,’ Luke 19:42. There are seasonable and proper duties which become every providence: it is wisdom to find them out; to know what to do in every circumstance. (4.) To moderate the violences of our own passions.3 He that liveth by sense, will, and passion, is not wise. Skill is required of us to apply apt counsels and comforts, that our hearts may be above the misery that our flesh is under. The Lord ‘giveth counsel in the reins,’ and that calmeth the heart. Well, then: (1.) Get wisdom, if you would get patience. Men of understanding have the greatest command of their affections. Our hastiness of spirit cometh from folly, Proverbs 14:29; for where there is no wisdom, there is nothing to counterbalance affection. Look, as discretion sets limits to anger, so it doth to sorrow. Solomon saith, Proverbs 19:11, ‘The discretion of a man deferreth his anger;’ so it doth check the excesses of his grief. (2.) To confute the world’s censure; they count patience, simplicity, and meekness under injuries, to be but blockishness and folly. No; it is a calmness of mind upon holy and wise grounds; but it is no new thing with the world to call good evil, and to baptize graces with a name of their own fancying. As the astronomers call the glorious stars bulls, snakes, dragons, &c., so they miscall the most shining and glorious graces. Zeal is fury; strictness, nicety; and patience, folly! And yet James saith, ‘If any lack wisdom,’ meaning patience. (3.) Would ye be accounted wise? Show it by the patience and calmness of your spirits. We naturally desire to be thought sinful rather than weak. ‘Are we blind also?’ John 9:40. We all affect the repute of wisdom, and would not be accounted blind or foolish. Consider, a man of boisterous affections is a fool, and he that hath no command of his passions hath no understanding.
3 ‘Sapiens ad omnem incursum munitus et intentus, non si paupertas, non si ignominia, non si dolor impetun faciant, pedem referet; iuterritus et contra illa ibit et inter illa.’—Seneca.
Obs. 4. From that of God, in all our wants we must immediately repair to God. The scriptures do not direct us to the shrines of saints, but to the throne of grace. You need not use the saints’ intercession; Christ hath opened a way for you into the presence of the Father.
Obs. 5. More particularly observe, wisdom must be sought of God. He is wise, the fountain of wisdom, an unexhausted fountain. His stock is not spent by misgiving. See Job 32:8, ‘There is a spirit in man; but the inspiration of the Almighty giveth understanding.’ Men have the faculty, but God giveth the light, as the dial is capable of showing the time of the day when the sun shineth on it. It is a most spiritual idolatry to ‘lean to our own understanding.’ True wisdom is a divine ray, and an emanation from God. Men never obtain it but in the way of a humble trust. When we see our insufficiency and God’s all-sufficiency, then the Lord undertaketh for us, to direct us and guide us: Proverbs 3:5-6, ‘Acknowledge the Lord in all thy ways, and he shall direct thy paths.’ When men are conceited, and think to relieve their souls by their own thoughts and care, they do but perplex themselves the more. God will be acknowledged, that is, consulted with, in all our undertakings and conflicts, or else we shall miscarry. The better sort of heathens would not begin anything of moment without asking counsel at the oracle. As all wisdom is to be sought of God, so especially this wisdom, to bear afflictions. There is nothing more abhorrent from reason than to think ourselves happy in misery. We must go to another school than that of nature. I confess reason and nature may offer some rules that may carry a man far in the art of patience; but what is an inferior or grammar school to a university? The best way will be, not to go to nature, but Christ, ‘in whom are hid all the treasures of wisdom and knowledge,’ Colossians 2:3.
Obs. 6. From that let him ask, God will have everything fetched out by prayer; he giveth nothing without asking. It is one of the laws according to which heaven’s bounty is dispensed: Ezekiel 36:37, ‘I will be sought to by the house of Israel for this thing.’ God will have us see the author of every mercy by the way of obtaining it. It is a comfort and a privilege to receive mercies in a way of duty; it is better to ask and not receive, than to receive and not ask.4 Prayer coming between our desires and the bounty of God is a means to beget a due respect between him and us: every audience increaseth love, thanks, and trust, Psalms 116:1-2. We usually wear with thanks what we win by prayer; and those comforts are best improved which we receive upon our knees. Well, then, wisdom and every good gift is an alms—you have it for the asking. Mercies at that rate do not cost dear. Oh! who would not be one of that number whom God calleth his suppliants? Zephaniah 3:10; of ‘the generation of them that seek him’? Psalms 24:6.
4 Clem. Alex. lib. 7. Strom.
Obs. 7. Asking yieldeth a remedy for the greatest wants. Men sit down groaning under their discouragements, because they do not look further than themselves. Oh! you do not know how you may speed in asking. God humbleth us with much weakness, that he may put us upon prayer. That is easy to the Spirit which is hard to nature. God requireth such obedience as is above the power of our natures, but not above the power of his own grace. It was a good saying that, Da quodjubes, et jube quod vis—Give what thou commandest, and command what thou wilt. If God command anything above nature, it is to bring you upon your knees for grace. He loveth to command that you may be forced to ask; and, indeed, if God hath commanded, you may be bold to ask. There is a promise goeth hand-in-hand with every precept: ‘Let him ask.’
Obs. 8. That giveth.—God’s dispensations to the creatures are carried in the way of a gift. Who can make God his debtor, advantage his being, or perform an act that may be obliging and meritorious? Usually God bestoweth most upon those who, in the eye of the world, are of least desert, and least able to requite him. Doth not he invite the worst freely? Isaiah 55:1, ‘He that hath no money, come and buy, without money and without price.’ Nazianzen,5 I remember, notably improveth this place, ὤ τῆς εὐχολίας τοῦ συναλλάγματος—Oh, this easy way of contract! δίδωσιν ἥδιον ἢ λαμβάνουσιν ἕτεροι—he giveth more willingly than others sell; ὤνιον σοὶ τὸ θελῆσαι μόνον τὸ ἄγαθον—if thou wilt but accept, that is all the price; though you have no merits, nothing in yourselves to encourage you, yet will you accept? So in the Gospel, the blind and the lame were called to the wedding, Matthew 22:1-46. Whatever is dispensed to such persons must needs be a gift. Well, then, silence all secret thoughts, as if God did see more in you than others, when he poureth out more of himself to you. Merit is so gross a conceit, that, in the light of the gospel, it dareth not appear in so many downright words; but there are implicit whisperings, some thoughts which are verba mentis, the words of the mind, whereby we think that there is some reason for God’s choice; and therefore it is said, Deuteronomy 9:4, ‘Say not in thy heart, For my own righteousness:’ as you dare not say it outwardly, so do not say it in your hearts. Be not conscious to the sacrilege of a privy silent thought that way.
5 Greg. Naz. Orat. 40, de Baptismo, circa med.
Obs. 9. To all men. The proposals of God’s grace are very general and universal. It is a great encouragement that in the offer none are excluded. Why should we, then, exclude ourselves? Matthew 11:28, ‘Come unto me, all ye that are weary and heavy laden.’ Mark, poor soul, Jesus Christ maketh no exceptions. He did not except thee that hast an heavy load and burden of guilt upon thy back: ‘Come, all ye.’ So here; the lack is general, ‘If any;’ and the supply is general, ‘He giveth to all men.’ God never told thee that this was never intended to thee, and that thy name was left out of the Lamb’s book. And it is a base jealousy to mistrust God without a cause.
Obs. 10. From that liberally, God’s gifts are free and liberal. Many times he giveth more than we ask, and our prayers come far short of what grace doth for us. There is an imperfect modesty in our thoughts and requests. We are not able to rise up to the just excess and infiniteness of the divine goodness. The apostle saith, God will ‘do above what we can ask or think,’ Ephesians 3:20. As it is good to observe how the answers of prayer have far exceeded the desires of the creature, which usually are vast and capacious, let me give you some instances. Solomon asked wisdom, and God gave liberally; he gave him wisdom, and riches, and honour in great abundance, 1 Kings 3:13. Jacob asked but food and raiment for his journey, and God multiplieth him from his staff into two bands, Gen 28:20, with Genesis 32:10. Abraham asked but one son, and God gave him issue as the stars in the heavens, and the sand on the sea-shore. Genesis 15:1-21 with Genesis 22:1-24. Saul came to Samuel for the asses, and he heareth news of a kingdom. The prodigal thought it much to be received as an hired servant, and the father is devising all the honour and entertainment that possibly he can for him—the calf, the ring, the robe, &c., Luke 15:1-32. In Matthew 18:26, the debtor desired but forbearance for a little time: ‘Have a little patience, and I will pay thee all:’ and in the next verse his master ‘forgave the debt.’ Certainly God’s bounty is too large for our thoughts. The spouse would be drawn after Christ, but the King brought her into his chambers, Song of Solomon 1:4. David desired to be delivered out of the present danger: Psalms 31:4, ‘Pull me out of the net;’ and God advanced him to honour and dignity: ‘Thou hast put my feet in a large room,’ Psalms 31:8. Well, then: (1.) Do not straiten God in your thoughts: ‘Open your mouths, and I will fill them,’ Psalms 81:10. God’s hand is open, but our hearts are not open. The divine grace, like the olive-trees in Zechariah, is always dropping; but we want a vessel. That expression of the virgin is notable: Luke 1:46, ‘My heart doth magnify the Lord,’ μεγαλύνει, that is, make more room for God in my thoughts. When God’s bounty is not only everflowing, but overflowing, we should make our thoughts and hopes as large and comprehensive as possibly they can be. When the King of glory is drawing nigh, they are bidden to set open the doors, Psalms 24:7. No thoughts of ours can search out God to perfection; that is, exhaust and draw out all the excellency and glory of the Godhead; but certainly we should rise and ascend more in our apprehensions. (2.) Let us imitate our heavenly Father, give liberally, ἁπλῶς—that is the word of the text—with a free and a native bounty: give simply, not with a double mind. Some men have a backward and a close heart, liberal only in promises. Consider, God doth not feed you with empty promises. Others eye self in all their kindness, make a market of their charity;6 this is not simply, and according to the divine pattern. Some men give grudgingly, with a divided mind, half inclining, half forbearing; this is not like God neither. Others give in guile, and to deceive men;7 it is kindness to their hurt, δῶρα ἄδωρα, giftless gifts;—their courtesy is most dangerous.8 Give like your heavenly Father, liberally, simply.
6 ‘Ἐμπορίαν μᾶλλον ἤ χάριν ποιοῦσιν.’— Isocrates.
7 ‘Non est sportula qum negotiatur.’—Martial.
8 Timeo Danaos, et dona ferentes.
Obs. 11. From that and upbraideth not. Men are apt to do so, but God giveth in another manner. Observe from hence, First, in the general, that God giveth quite in another manner than man doth. It is our fault to measure infiniteness by our last, and to muse of God according as we use ourselves. The soul, in all her conclusions, is directed by principles and premises of sense and experience; and because we converse with limited natures and dispositions, therefore we do not form proper and worthy thoughts of God. It was the gross idolatry of the heathens to ‘turn the glory of the incorruptible God into the image of a man,’ Romans 1:23; that is, to fancy God according to the shape and figure of our bodies. And so it is the spiritual idolatry of Christians to fancy God according to the model and size of their own minds and dispositions. I am persuaded there doth nothing disadvantage us so much in believing as this conceit that ‘God is altogether like ourselves,’ Psalms 50:21. We, being of eager and revengeful spirits, cannot believe his patience and pardoning mercy; and that, I suppose, was the reason why the apostles (when Christ talked of forgiving our brother seven times in one day), cried out, Luke 17:5, ‘Lord, increase our faith,’ as not being able to believe so great a pardoning mercy either in themselves or God. And therefore, also, I suppose it is that God doth with such vehemency show everywhere that his heart hath other manner of dispositions than man’s hath: Isaiah 55:8-9, ‘My thoughts are not as your thoughts, nor my ways as your ways; as far as the heavens are above the earth, so are my thoughts above your thoughts:’ I am not straitened in bowels, nor hardened, nor implacable, as men are; as there is a vast space and distance between the earth and the firmament, so between your drop and my ocean. So Hosea 11:9, ‘I am God, and not man; and therefore Ephraim shall not be destroyed;’ that is, I have not such a narrow heart, such wrathful implacable dispositions as men have. Well, then, consider, when God giveth, he will give like himself. Do not measure him by the wretched straitness of your own hearts, and confine God within the circle of the creatures. It is said of Araunah that he gave as a king to David, 2 Samuel 24:23. Whatever God doth, he will do as a God, above the rate and measure of the creatures, something befitting the infiniteness and eternity of his own essence.
Obs. 12. From the same clause, upbraideth not, you may more particularly observe, that God doth not reproach his people with the frequency of their addresses to him for mercy, and is never weary doing them good. It is man’s use to excuse himself by what he hath done already. They will recount their former favours to deny the present requests. Men’s stock is soon spent; they waste by giving, and therefore they soon grow weary. Yea, we are afraid to press a friend too much, lest, by frequent use, kindness be worn out. You know it is Solomon’s advice, Proverbs 25:17, ‘Let thy foot be seldom in thy neighbour’s house, lest he be weary of thee, and so hate thee.’ Thus it is with men; either out of penury or satiety, they are soon full of their friends. But oh! what a difference there is between our earthly and our heavenly friend. The oftener we come to God, the welcomer; and the more we ‘acquaint ourselves with him,’ the more ‘good cometh to us,’ Job 22:21. His gates are always open, and he is still ready to receive us. We need not be afraid to urge God to the next act of love and kindness: 2 Corinthians 1:10, ‘Who delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us.’ One mercy is but a step to another, and if God hath, we may again trust that he will. With men, renewed addresses and often visitings are but impudence, but with God they are confidence. God is so far from upbraiding us with what he hath done already, that his people make it their usual argument, ‘He hath delivered me from the lion and the bear, therefore he shall from the uncircumcised Philistine,’ 1 Samuel 17:37. Well, then: (1.) Whenever you receive mercy upon mercy, give the Lord the praise of his unwearied love. When God promised to keep up honour upon honour, and privilege upon privilege on David and his line, David saith, 2 Samuel 7:19, ‘And is this the manner of man, Lord God?’ Would man do thus? Is this according to his use and custom, to grant request after request, and to let his grace run in the same eternal tenor of love and sweetness? Should we go to man as often as we go to God, we should soon have a repulse, but we cannot weary infiniteness. (2.) If God be not weary of blessing you, be not you weary of serving him. Duty is the proper correlate of mercy. God is not weary of blessing, so be not you ‘weary of well-doing,’ Galatians 6:9. Let not your zeal and heat be spent, as his bounty is not.
Obs. 13. From that and it shall be given him. Due asking will prevail with God. God always satisfieth prayer, though he doth not always satisfy carnal desires: ‘Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened to you,’ Matthew 7:7. If we do not receive at asking, let us go to seeking; if not at seeking, let us go on to knocking. It is good to continue fervency till we have an answer. But you will say, Are these promises true? The sons of Zebedee, they asked, and could not find, Matthew 20:22. The foolish virgins, they knocked, and it was not opened to them, Matthew 25:8. So the church seeketh Christ: Song of Solomon 3:1, ‘By night on my bed I sought him whom my soul loveth; I sought him, and found him not.’ How, then, can these words of Christ be made good? I shall answer by stating the general case. Prayers rightly qualified want not success; that is, if they come from a holy heart, in a holy manner, to a holy purpose. I remember one prettily summeth up all the requisites of prayer thus, Si bonum petant boni, bene, ad bonum.9 These are the limitations: (1.) Concerning the person. God looketh after, not only the property of the prayer, but the propriety and interest of the person. Our apostle, James 5:16, ‘The effectual fervent prayer of a righteous man availeth much,’ δένσις ἐνεργουμένη—a prayer driven with much force and vehemency; but it must be of a righteous person. The Jews propound it as a known rule, John 9:31, ‘God heareth not sinners.’ It is so frequently inculcated in scripture, that they urge it as a proverb—An unclean person polluteth his own prayers. But of this hereafter. (2.) That which they ask must be good: 1 John 5:14, ‘Whatever we ask according to his will, he heareth us.’ It must be according to his revealed will, that is obedience; and with submission to his secret will, that is patience—neither according to our own lusts, nor our own fancies. To ask according to our lusts is an implicit blasphemy, like Balaam’s sacrifices, performed out of a hope to draw heaven into the confederacy of his cursed designs. And to make our fancy the highest rule is a presumptuous folly. God knoweth what is best for us. Like children, we desire a knife; like a wise Father he giveth us bread. God always heareth his people when the request is good. But we must remember God must judge what is good, not we ourselves. There cannot be a greater judgment than always to have our own will granted.10 (3.) We must ask in a right manner, with faith, as in the next verse; with fervency, see James 5:16; with patience and constancy, waiting for God’s time and leisure. God’s discoveries of himself are not by-and-by to the creature. A sack stretched out containeth the more; and when the desires are extended and drawn out to God, the mercy is usually the greater: Psalms 40:1, ‘I waited patiently for the Lord, and he inclined unto me, and heard my cry.’ God loveth to dispense mercies after our waiting. (4.) It must be ad bonum; you must pray to a good end, with an aim and reference to the Lord’s glory. There is a difference between a carnal desire and a gracious supplication: James 4:3, ‘You ask and have not, because you ask amiss, to spend it on your lusts.’ Never let your requests terminate in self. That was but a brutish request, Exodus 17:2, ‘Give us water that we may drink.’ A beast can aim at self-preservation. Prayer, as every act of the Christian life, must have an ordination to God. Well, then, pray thus, and you shall be sure to speed. Carnal requests are often disappointed, and therefore we suspect gracious prayers, and faith is much shaken by the disappointment of a rash confidence. Consider that, John 16:23, ‘Verily, verily, I say unto you, whatsoever you ask the Father in my name, he shall give it you.’ Mark, Christ speaketh universally, ‘whatsoever.’ to raise our hopes; earnestly, ‘verily, verily,’ to encourage our faith. We are apt to disbelieve such promises.
9 Grotius in Annot. in Matthew 18:19.
10 ‘Sancti ad salutem per omnia exaudiuntur, sed non ad voluntatem, ad voluntatem etiam Dæmones exauditi sunt, et ad porcos quos petiverant ire missi sunt.’ Aug. in Epist. Johan. tract. 6. So also (Serm. 53, de Verbis Domini), ‘Quid prosit medicus novit, non segrotus.’
Obs. 14. Lastly, from that it shall be given. He bringeth an encouragement not only from the nature of God, but the promise of God. It is an encouragement in prayer, when we consider there is not only bounty in God, but bounty engaged by promise. What good will the general report do without a particular invitation? There is a rich King giveth freely; ay! but he giveth at pleasure; no, he hath promised to give to thee. The psalmist argueth from God’s nature, ‘Thou art good, and dost good.’ Psalms 119:68. But from the promise we may reason thus, ‘Thou art good, and shalt do good.’ God at large, and discovered to you in loose attributes, doth not yield a sufficient foundation for trust; but God in covenant, God as ours. Well, then, let the world think what it will of prayer, it is not a fruitless labour: you have promises for prayer, and promises to prayer; and therefore when you pray for a blessing promised, God doth, as it were, come under another engagement: ‘Ask, and it shall be given.’