Psalms 85:8

I will hear what God the Lord will speak.

The return of prayers

I. When a man hath put up prayers to God, he is to rest assured that God will in mercy answer his prayers; and to listen diligently, and observe how his prayers are answered.

1. Because otherwise you take an ordinance of God in vain in your hearts, which is to take God’s name, with whom in that ordinance you deal, in vain; for it is a sign you think your prayer not an effectual means to attain that end it is ordained for, and say secretly in your hearts, as they (Job 21:15).

2. Not simply God’s name, as in an ordinance made known, but also His name, that is, His attributes, are taken in vain. For it is a sign you think of that God you pray to, that either “His ear is heavy, that He cannot hear, or His hand shortened, that He cannot save,” or His heart straitened, that He will not: and thus you rob Him of one of His most royal titles, whereby He styles Himself (Psalms 65:2).

3. You let God speak to you in vain, when you do not listen to what He answers.

4. You will provoke the Lord not to answer at all; He will forbear to answer, because He sees it will be in vain.

5. If you observe not His answers, how shall you bless God and return thanks to Him for hearing your prayers?

6. As God loseth, so yourselves also the experience which you might get thereby.

(1) Both experience of God and His faithfulness, which will cause in you hope and confidence in God another time, when you have found Him again and again answering your prayers. And also--

(2) By observing God’s answers to your prayers, you will gain much insight into your own hearts, and ways, and prayers, and may thereby learn how to judge of them.

7. You will lose much of your comfort (John 16:24). Comfort it is many ways--

(1) To hear from God, as to hear from a friend, though it be but two or three words, and that about a small matter; if there be at the bottom this subscription, “your loving father,” or, “your assured friend,” it satisfies abundantly; so also--

(2) To know that God is mindful of us, accepts our works, fulfils His promises.

(3) How doth it rejoice one to find another of his mind in a controversy; but that God and we should be of one mind, and concur in the desire of the same things ,--not two in the earth only agree (Matthew 18:19), but God who is in heaven and we agree,--this rejoiceth the heart exceedingly. And thus it is when a man perceives his prayer answered. Therefore you lose much of your comfort in blessings when you do not observe answers to your prayers.

II. Now, as for rules and helps to find out God’s meaning towards you in your prayers, and to spy out answers, and how to know when God doth anything in answer to your prayers.

1. Concerning prayers put up for the Church, for the accomplishment of such things as fall out in ages to come.

(1) There may be some prayers which you must be content never yourselves to see answered in this world, the accomplishment of them not falling out in your time: such as are those you haply make for the calling of the Jews, the utter downfall of God’s enemies, the flourishing of the Gospel, the full purity and liberty of God’s ordinances, the particular flourishing and good of the society and place you live in. All you whose hearts are right do treasure up many such prayers as these, and sow much of such precious seed, which yet, must be content to have the Church, it may be, in after ages to reap; all which prayers are not yet lost, but will have answers: for as God is an eternal God, and Christ’s righteousness an “everlasting righteousness,” and therefore of eternal efficacy (Daniel 9:24), “being offered up by the eternal Spirit” (Hebrews 9:14), so are prayers also, which are the work of the eternal Spirit of Christ, made to that God in His name, and in Him are eternally accepted, and of eternal force, and therefore may take place in after ages.

(2) Only at present in prayer it may be that thou hast revealed unto thee, by a secret impression made on thy spirit, that these things shall come to pass, and so hast thy faith confirmed.

(3) And when they are accomplished, and thou in heaven, thy joy will surely be more full for thy prayers.

2. Concerning answers to our prayers for others, for particular men, as friends and kindred; and likewise for temporal blessings.

(1) Such prayers God often hears (James 5:15; 1 John 5:16).

(2) Prayers for others may often also not obtain the particular thing prayed for them (1 Samuel 15:35; Psalms 35:13).

(3) When the prayers are thus made out of conscience of our duty for such whom yet God doth not intend that mercy unto, then they are returned again into our own bosoms, to our advantage; even as St. Paul saith, that his rejoicing that others preached, though they lost their labour, should turn to his salvation (Philippians 1:19),

(4) If we have prayed long for those whom God intends not mercy unto, He will in the end cast them out of our prayers and hearts, and take our hearts off from praying for them. That which He did by a revelation from heaven to some prophets of old, as to Samuel and Jeremiah, the same He doth by a more undiscerned work; that is, by withdrawing assistance to pray for such by withdrawing the spirit of supplication from a man, for some men, and in some businesses.

(5) God will hear those prayers for, and answer them in, some others, in whom we shall have as much comfort as in those we prayed for; and so it often proves and falls out.

3. The third case to be considered is, when a man prays for something with others, or which others likewise pray for with him, so as he is not alone in it; how then should he know that his prayers have a hand in obtaining it, as well as theirs? For in such cases Satan is apt to object, though the thing is granted indeed, yet not for thy prayers, but for the prayers of those others joined in it with thee.

(1) If thy heart did sympathize and accord in the same holy affections with those others in praying, then it is certain thy voice hath helped to carry it: “If two agree on earth,” says Christ (Matthew 18:19), that is, if they harmonically agree to play the same tune; for prayers are music in God’s ears, and so called “melody to God” (Ephesians 5:19).

(2) God doth usually and often evidence to a man, that his prayers contributed and went among the rest towards the obtaining of it; as--

(i.) By some circumstance: as, for example, sometimes by ordering it so that that man that prayed most for a thing of concernment, should have the first news of it when it comes to be accomplished; which God doth, as knowing it will be most welcome news to him.
(ii.) By filling the heart with much joy in the accomplishment of what a man prayed for: which is an evident argument that his prayers did move the Lord to effect it, as well as the prayers of others.
(iii.) If God give you a heart thankful for a blessing vouchsafed to another, prayed for by you with others, it is another sign your prayers have some hand in it.

(3) And, lastly, in case the thing concerned thyself, which was prayed for by others helping thee therein, what cause hast thou but to think that it was granted for thy own prayers, and not for theirs only? seeing God stirred up their hearts to pray for thee, and gave thee a heart to pray for thyself, and besides gave thee the thing which thou desiredst. Which argues thou art beloved as well as they, and accepted as well as they. (T. Goodwin.)

Hearing the Lord

I. As To doctrinal truth. It would be very dangerous if we had no rule to go by. In things of importance it is--

1. Plain and decided. There is no obscurity as to man’s sin or the way of salvation, or the reward of the good, and the loss of the evil.

2. Always accessible. The book of the law of the testimony is in our midst.

II. As to my movements in life. How much depends upon one wrong step as it regards our comfort, reputation, or usefulness! Even if sin is pardoned, its consequences cannot be remedied. Marriage, business, the choice of a home, have frequently produced dire results. A Christian should, therefore, at every step try to hear what the Lord shall speak. Integrity and uprightness are the principles He requires, and these must form the groundwork of every action.

III. As to the dispensations of His providence.

1. Every visitation has its mission. There is a purpose in every pain and an object in every trial. Let us, then, not only hear, but learn. Many are often in such a state of ignorance, despondency, and doubt, that they cannot understand what object or purpose God may have in view; but while the natural man is concerned to escape from trouble, the Christian is only anxious to have the trouble sanctified and improved.

2. We pray to God. Do we want to hear what He has to say in reply? Most of our petitions are never thought of as soon as they are delivered. We knock at the door, but never stay to see it opened. Can we expect that God will attend to those prayers which we ourselves contemn? (Homilist.)

The believer’s expectation

We have here a solitary believer introduced, reviewing the dispensations of God, meditating on the prayers and praises already offered to the Divine Majesty, humbly waiting for the result.

I. His disposition. He had sought forgiveness, consolation, revival, from the hands of God, both for himself and his people; and now he would watch, wait, attend, expect the Divine direction, and the Divine blessing.

1. It is a patient disposition. I long now for pardon; for the assurance of pardon; for the powerful efficacy of Divine grace, that I may be converted, and sanctified, and enabled to glorify God; but I must wait in the use of the appointed means, till the Lord shall “lift up upon me the light of His countenance.”

2. It is an attentive disposition, an expecting, watching frame of mind. God the Lord will speak, and I must be observant of His voice. It may not come in the great and strong wind, nor yet in the earthquake, nor yet in the fire; it may be the “still small voice,” the silent intimation of Providence; the gentle moving of the pillar and of the cloud. I must therefore attend and watch, to know what my Master’s will is.

3. It is an obedient disposition. It is the disposition which Abraham evinced, when, having heard the most painful precept, he arose early in the morning, and hastened to its fulfilment. It is the temper of the wounded Israelite, who no sooner heard of the brazen serpent, than instead of reasoning or disputing, or prescribing some more excellent way, turned his dying eyes, beheld and lived.

II. His expectation. God speaks peace to His people--

1. By enlightening their understanding to perceive the way of peace. God “can be just, and yet the justifier of him that believeth in Jesus”; such gracious words as “these descend like the dew or the rain upon a thirsty land.

2. By communicating to the soul the assurance of peace. Believing the declarations of His word; seeing a suitableness and sufficiency in the atonement of Christ, the convinced sinner comes with humble faith pleading His sacrifice and relying on Him.

3. By communicating to them a spirit of peace. Having much forgiven, they love much.

III. The concluding caution. “Let them not turn,” etc. The deceitfulness and depravity of the heart of man appears in nothing more striking than in the backslidings of those who have tasted that the Lord is gracious. (T. Webster, B. D.)

Peace: how gained, how broken

I. What we know the Lord will speak.

1. He speaks peace to a certain company--“to His people and to His saints.” Let us, then, ask ourselves, Has the Lord ever spoken peace to us, or will He do so? If God is everything to you, you are among His people, and He will speak peace unto you. That peace is, however, always connected with holiness, for it is added, “and to His saints.” His people and His saints are the same persons. Those who have a God know Him to be a holy God, and therefore they strive to be holy themselves.

2. But now, notice here that the peace which is to be desired is peace which God speaks, and all other peace is evil. The question is sometimes put--“We see bad men enjoy peace, and we see good men who have but little peace.” That is one of the mysteries of life; but it is not a very difficult one as to its first part. Sometimes their peace arises from sheer carelessness, sometimes from worldliness, and sometimes from despair. God alone can speak true peace to the soul. The blood of Jesus speaks “the peace of God, which passeth all understanding.” We read that on the storm-tossed lake “there was a great calm.” How great is the quiet of a soul which has seen and felt the power of the atoning sacrifice!

3. I have told you that only God can speak this peace; let me remind you that He can give you that peace by speaking it. One word from the Lord is the quietus of all trouble. No deed is needed, only a word. Peace has not now to be made: the making of peace was finished more than eighteen hundred years ago on yonder cross.

4. Sooner or later the Lord will speak peace to His own. How blessed are the shalls and wills of the Lord God! “He will speak peace unto His people.” Doubt it not. There may be a time of battling and of struggling, the noise of war may disturb the camp for months; but in the end “He will speak peace unto His people.”

II. What we fear may mar this blessing of peace. Peace may be broken with the Christian, through great trouble, if his faith is not very strong. It need not be so; for some of those who have had the greatest fight of affliction have had the sweetest peace in Christ Jesus. Peace may be broken through some forms of disease, which prey upon the mind as well as the body; and when the mind grows weak and depressed from what are rather physical causes than spiritual ones, the infirmity of the flesh is apt to crush spiritual peace. When the Lord hides His face, as He may do as the result of grave offence that we have given Him, ah! then we cannot have peace. But, after all, the chief reason why a Christian loses his peace is because he “turns again to folly.” What kind of folly?

1. There is the folly of hasty judgment. Have you never judged without knowing and considering all the surroundings of the case? Have you not come to a wrong conclusion, when you have ventured to judge the dealings of God with you? You have said, “This cannot be wise, this cannot be right; at any rate, this cannot be a fruit of love”; but you have found out afterwards that you were quite mistaken, that your severest trial was sent in very faithfulness.

2. Another kind of folly is of like order: it is repining, and quarrelling with the Most High. Some are never pleased with God; how can He be pleased with them? There can be no use in contending with our Maker; for what are we as compared with Him? Let the grass contend with the scythe, or the tow fight with the flame; but let not man contend with God.

3. Another kind of folly to which men often turn is that of doubt and distrust. Be satisfied with God, and you shall be satisfied in God.

4. Some turn to the old folly of looking for life upon legal principles. You remember how Paul seemed astonished at this perversity. “Having begun in the Spirit, are ye now made perfect by the flesh?” When you try to draw your comfort from what you are, and what you do, you are foolish. Self is at best a dry well.

5. Some lost their place by turning again to the folly of intellectual speculation. Stick to the Scriptures.

6. But the worst form of folly is sin. Remember what it cost your Lord to make you free from the consequences of former folly; never return to it. Look a little way before you. Think of the street of gold, the river which never dries, the trees which bear eternal fruit, the harps of ceaseless melody. We cannot turn again to folly! O God, do not permit us to do so! (C. H. Spurgeon.)

For He will speak peace unto His people.

Tidings of peace to be spoken to consciences distressed

In the words you have a discovery of God’s proceedings in treating of peace or proclaiming war with His people and subjects.

1. You see that sometimes God doth not speak peace to His own children. This was their state for the present, when this psalm was penned: “He will speak peace”; therefore, at present He did not.

2. There must needs be some great reason for this, they being His people. They had fallen into some gross folly or other; some sinful, inordinate dispositions had been indulged unto and nourished in them; which is usually, though not always, the cause of this His dealing. And as wicked men may out of His patience have a truce; so, on the contrary, with His own, God may take up a quarrel; yet He loves them, and remembers them with everlasting kindness. The uses are these--

(1) As peace with God is dear to you, so to take heed of turning unto folly. Only take this advertisement, that they are not mere follies or ignorances that do interrupt or break the peace.

(2) Doth God take up quarrels against His own? Then, upon any breach made, go forth to meet Him. Let not the sun go down upon God’s wrath towards thee.

(3) If the peace of God’s own people be thus often interrupted, what wrath is reserved for the children of disobedience?

3. When the child of God wants peace, he can have no peace till God speak it.

(1) Because God is the king of all the world, the sovereign Lord of all.

(2) Because God is the Judge of all the world, and the party offended.

(3) Peace, especially of conscience, is a thing must be created, for our hearts of themselves are full of nothing but turmoil, as the raging sea, which cannot rest.

(4) The wounds of conscience which are in God’s people are of that quality that none but God can cure them; for the chief thing that wounds them is the loss of God’s favour, not simply His wrath.

4. Let God’s people be in never so great distress, yet it is an easy thing for God to give place to them.

(1) Because His speaking is creating; if He speaks, He makes things to be, even with a word. As at first He did but say, “Let there be light, and there was light”; so still, if He but say, “Let there be peace,” there is peace; He made all, and upholds all by the word of His power.

(2) Because the light which God gives to a man’s spirit when He speaks peace is a sure and infallible light, and therefore a satisfying light, so as when it comes it must needs give peace, and no objection, no temptation can darken or obscure it when it shines.

5. Let God be never so angry, and His people’s distress never so great, yet He will speak peace in the end to His people.

(1) Consider who this God is that is to speak peace, “I will hear what God the Lord will speak”; He is the Lord, and therefore able to speak what pleaseth Him; He is peculiarly “the God of peace,” and therefore willing to speak peace.

(2) Consider who they are to whom He is to speak it. They are His people, as the text hath it; and to them there is no question but He will speak peace, though He seems angry for a while.

(3) If God did not in the end speak peace, they would indeed return to folly. As it is a rule in physic still to maintain nature, and therefore when that shall be in hazard to be destroyed, they leave giving purging physic, and give cordials; so doth God with His people: though with purging physic He often brings their spirits very weak and low, yet He will uphold and maintain their spirits, so as they shall not fail and be extinguished, but then He will give cordials to raise them up again. (T. Goodwin.)

But let them not turn again to folly.--

Saints cautioned against returning to folly

1. Sin, in every form of it, is the greatest folly and madness.

2. The whole world, God’s people and saints as well as others, are naturally under the power of this folly.

3. When men first become God’s people and His saints, they are in some degree turned from the folly of sin.

4. The people of God, after their first conversion from folly, do yet frequently relapse into it.

5. Such is the great grace of God unto His people, that He often speaks peace to them, even when they have been playing the fool remarkably; and this is the way in which He makes them turn to Himself.

6. God’s people are very apt to return unto folly, soon after He has spoken peace to them.

7. God’s speaking peace to His people, lays them under particular obligations not to turn again to folly. There is no vice held in more general abhorrence amongst men than ingratitude; and its enormity riseth in proportion to the importance of the benefits received, and to the dignity of him who confers, and the ill desert of him who receives them. Judging by this rule, how black the ingratitude of returning again to folly, after God has spoken peace to our souls!

8. A relapse into folly, after God has spoken peace to our souls, may be attended with very dangerous consequences to ourselves. We may perhaps hear again the voice of war, which formerly gave so much disquiet.

9. Those to whom God hath spoken peace ought to be particularly watchful, lest they return again to folly. Learn--

(1) How much it is our duty to read, hear, and meditate upon the Word of God; seeing in it, when explained and applied by His Spirit, He speaks peace unto His people.

(2) What it is that enables the people of God to bear up under all outward crosses and troubles in this world. It is God’s speaking peace to their souls.

(3) That believers are not to be discouraged from entertaining an assurance of the love of God, from an apprehension that such assurance tends to licentiousness.

(4) This subject reproves all those who enjoy a peace which God doth not speak to them in His Word. Those, for instance, who, when their consciences are disquieted with guilt, seek to suppress their clamours by vain amusements, or by a hurry of business. This peace is not founded in the faith of God’s Word, and therefore it is false; and if it is rested in, it will issue in war and wrath. (A. Swanston.)