Romans 12:12

Rejoicing in hope.

I. What is it to rejoice?

1. Negatively--

(1) Not to have the senses pleased.

(2) Nor does it consist in the imagination.

2. Positively; it consists in--

(1) The removal of sorrow from the heart (Psalms 42:5).

(2) The soul’s content and satisfaction (Luke 1:47).

II. What is hope? It consists in--

(1) The belief of good things to be had (1 Peter 1:13).

(2) The expectation of them (Psalms 42:5).

(3) Making use of all lawful means for obtaining them (Hebrews 10:23; Esther 4:14).

III. What is it to rejoice in hope? To rest satisfied with the expectation of the good things God has promised.

1. An interest in Christ (1 Peter 1:8; Romans 8:32).

2. The pardon of sin (Psalms 32:5).

3. The love of God (Romans 5:1).

4. The working together of all things for our good (Romans 8:28).

5. Continual supplies of grace (2 Corinthians 12:9).

6. A joyful resurrection (1 Corinthians 15:19).

7. The enjoyment of God for ever (Psalms 42:2).

IV. What grounds have we to hope for these things, so as to rejoice in it?

1. The faithfulness of God (Titus 1:2).

2. His power (Matthew 19:26).

3. The merits of Christ (2 Corinthians 1:20).

Conclusion: Rejoice in hope.

1. Otherwise you dishonour God by mistrusting His promises (Romans 4:20).

2. You dishonour religion by accusing it of uncertainties.

3. You deprive yourself of happiness.

4. The more joyful in hope, the more active in duty.

5. Rejoice in hope now; in sight hereafter. (Bp. Beveridge.)

Rejoicing in hope

I. The source of this joy--Hope.

1. Glorious.

2. Certain.

II. Its nature.

1. Sweet.

2. Solid.

3. Spiritual.

4. Purifying.

III. Its expression.

1. Lively.

2. Practical.

3. Constant.

IV. Its importance to--

1. Ourselves.

2. The Church.

3. The world. (J. Lyth, D.D.)

Rejoicing in hope

1. Hope is an instinct of the soul. “Thou didst make me to hope when I was upon my mother’s breasts.” As an instinct--

(1) It implies the existence of a prospective good, and the possibility of coming into its possession.

(2) It is one of the strongest and most operative forces in our nature. Hesiod tells us, that the miseries of all mankind were included in a great box, and that Pandora’s husband took off the lid, by which means all of them came abroad, but hope remained still at the bottom,

2. The real worth of this instinct to man depends upon the direction it takes.

(1) “Wrongly directed, it is a fawning traitor of the mind.” The goodly scenes it spreads out to the soul turn out to be a mere mirage. False hopes are like meteors that brighten the skies of the soul for a moment, only to leave the gloom more intense. They are mere blossoms on fruitless trees, pleasing the eye for the hour, then fading away and rotting into dust. Few things are more distressing than the loss of hope. Longfellow compares it to the “setting of the sun.” Solomon speaks of it as “the giving up of the ghost.”

(2) Rightly directed, is among the chiefest of our blessings. It is that which gives sunshine to the sky, beauty to the landscape, and music to life. Such is the hope of which the apostle here speaks. Two things are essential to a “joyous hope.”

I. A right object.

1. It must not--

(1) Be selfish. So constituted is the soul, that the hope that is directed exclusively to its own happiness never satisfies. Down deep in the soul is the feeling that man has to live for something greater and nobler than himself.

(2) Be incapable of engaging all our powers.

(3) Less lasting than its own existence. Man can never be fully happy whose hope is directed to the transient and the dying.

2. That which will give a joyous hope is moral goodness--assimilation to the image of God.

II. A certain foundation. Unless a man has good reason to believe that the object he hopes for is to be gained, he cannot rejoice in his hope. Three reasons for believing that a soul, guilty and depraved, can be brought into possession of true goodness, and restored to the very image of God, are--

1. The provisions of the gospel. The life and death of Christ, the agency of the Spirit, and the disciplinary influences of human life are all divinely appointed methods to re-create the soul and to fashion it into the very image of God.

2. The biographies of sainted men. History abounds with examples of bad men becoming good.

3. The inward consciousness of moral progress. The man who has got this hope is conscious that he has made some progress, and that the steps he has taken have been the most difficult. His past efforts are aids and pledges to future success. (D. Thomas, D.D.)

Patient in tribulation.

I. what are tribulations? What-soever--

1. Is hurtful to us.

2. Vexeth us.

II. What is it to be patient?

1. Not to murmur against God (Exodus 16:3).

2. Nor despair of deliverance (Psalms 42:5).

3. Nor use unlawful means to get out of them.

4. To rest satisfied with them (1 Samuel 3:18).

5. To be thankful for them (Job 1:21; 1 Thessalonians 5:18).

III. Why are we to be patient?

1. They come from God (2 Samuel 16:10; Psalms 39:2).

2. Are no more (Lamentations 3:39), but less than we deserve (Ezra 9:13).

3. Impatience does not heighten them.

4. By patience we change them into mercies as in Job, Joseph, David.

Conclusion: Be patient.

1. No afflictions but others have borne (1 Peter 4:12; 1 Peter 5:9).

2. Christ has undergone more than we can (Romans 8:29; 1 Peter 2:23; 1 Peter 4:13).

3. God knows how to deliver us (2 Peter 2:9).

4. By patience you make a virtue of necessity.

5. Will do you much good by them (Hebrews 12:6). (Bp. Beveridge.)

Patient in tribulation

I. Tribulation is unavoidable in this life.

1. Ordained of God.

2. For wise purposes.

II. Should be borne with patience.

1. Not indifference.

2. But in silence.

3. Without repining.

4. With resignation.

III. The reasons.

1. God is kind.

2. Life is but a probationary state.

3. Consolations are provided.

4. The results are glorious. (J. Lyth, D.D.)

Patient in tribulation

Some have floated on the sea, and trouble carried them on its surface, as the sea carries cork. Some have sunk at once to the bottom, as foundering ships sink. Some have run away from their own thoughts. Some have coiled themselves up in stoical indifference. Some have braved the trouble, and defied it. Some have carried it, as a tree does a wound, until by new wood it can overgrow and cover the old gash. A few in every age have known the divine art of carrying sorrow and trouble as wonderful food, as an invisible garment that clothed them with strength, as a mysterious joy, so that they suffered gladly, rejoicing in infirmity, and, holding up their heads with sacred presages whenever times were dark and troublous, let the light depart from their eyes, that they might by faith see nobler things than sight could reach. (H. W. Beecher.)

Patient in tribulation

All birds when they are first caught and put into the cage fly wildly up and down, and beat themselves against their little prisons; but within two or three days sit quietly on their perch, and sing their usual notes with their usual melody. So it fares with us, when God first brings us into a strait; we wildly flutter up and down, and beat and tire ourselves with striving to get free; but at length custom and experience will make our narrow confinement spacious enough for us; and though our feet should be in the stocks, yet shall we, with the apostles, be able even there to sing praises to our God. (Bp. Hopkins.)

Continuing instant in prayer.--

I. What is prayer?

1. The hearty desire.

(1) Mental (1 Samuel 1:13; Ephesians 5:10).

(2) Oral (John 17:5).

2. Of necessary things.

(1) Spiritual, for the life to come.

(a) Sense of sin (Luke 13:3).

(b) Faith in Christ (Luke 17:5).

(c) Pardon of former transgressions (Psalms 51:9).

(d) Subduing present corruptions (Psalms 19:12; Psalms 91:13; Psalms 119:133).

(e) The continual influences of His grace and spirit (Psalms 51:10; Luke 11:13).

(2) Temporal, for this life (1 Timothy 4:8; Proverbs 30:8).

3. From God.

(1) God alone is to be worshipped (Matthew 4:10).

(2) God alone understands our prayers (Isaiah 63:16).

(3) He alone can answer them (Psalms 65:2).

(4) He commands us to call to Him (Jeremiah 33:3; Psalms 50:15).

(5) Christ directs us to pray to Him (Matthew 6:9).

See the error of Papists, who pray to the Cross. To the Virgin Mary, etc. St. Roche for the plague. St. Apollonia for the toothache. St. Eulogius for horses. St. Anthony for hogs. St. Gallus for geese, etc.

II. Why should we pray?

1. God hath commanded it (1 Thessalonians 5:17).

2. Encouraged us with a promise (Psalms 50:15; Matthew 7:7).

3. Made it the condition of all promises (Ezekiel 36:37).

4. It is part of Divine worship.

5. Hereby we give glory to God.

(1) Of omnipresence (Psalms 139:2).

(2) Of omniscience (Psalms 139:7).

(3) Of omnipotence.

6. All blessings are sanctified by it (1 Timothy 4:5).

7. Only by this we acknowledge our dependence upon Him.

III. How should we pray.

1. Before prayer, consider (Psalms 10:17).

(1) Who is it you go to pray to (Exodus 34:6).

(2) What you have to pray for (1 John 5:14).

(3) How unworthy you are to ask or receive (Genesis 32:10).

(4) That Christ is interceding for you (Ephesians 3:12; Hebrews 7:25).

2. In prayer.

(1) Pray with that humility, reverence, and submission, as becomes a sinful creature (Genesis 18:27; Luke 18:13; Ezra 9:6).

(2) Utter nothing rashly before Him, nor mingle stories with petitions (Ecclesiastes 5:1).

(3) Let every petition proceed from the heart (John 4:24).

(4) Pray only in the name of Christ (John 14:13, John 16:23; Hebrews 7:25).

(5) Let your affections and apprehensions go together (1 Corinthians 14:15).

(6) Pray in faith (Mark 11:24; James 1:6).

(7) Without wrath (1 Timothy 2:8; Matthew 6:14).

(8) For others as well as for yourselves (1 Timothy 2:1; Ephesians 6:18).

(9) To the right end (James 4:3).

(10) Add praise to prayers (Philippians 4:6; 1 Timothy 2:1).

(a) Praising God is all that He expects for His mercies.

(b) It is the best sacrifice we can offer (Psalms 69:30).

(c) It is the work of Heaven (Revelation 7:9; Revelation 19:1).

3. After prayer.

(1) Consider what you have prayed for.

(2) Expect it (Psalms 5:3).

(3) Use means for obtaining it.

IV. When should we pray? Or how continue instant in prayer (Ephesians 6:18; 1 Thessalonians 5:17).

1. Be always in a praying frame.

2. Take all occasions of praying.

3. Never faint in prayer (Luke 18:1; 2 Corinthians 12:8).

4. Make prayer your daily exercise.

(1) We must serve God daily (Luke 1:75).

(2) The sacrifices of the Old Testament were daily (Numbers 28:3; Acts 3:1).

(3) Christ directs us to ask our daily bread (Matthew 6:11; Matthew 6:33).

(4) The saints in all ages prayed daily (Psalms 55:17, Psalms 119:164; Daniel 6:10; 1 Kings 8:48; Luke 2:37).

(5) The heathen and the Turks do it.

(6) We need daily mercies.

(7) We receive them.

5. Objection. I have oft prayed, but am never heard (Job 21:15).

(1) However, we are bound to serve God.

(2) If we get no good it is our own fault.

(a) As to the matter (1 John 5:14).

(b) Means (James 1:6).

(c) End, of prayer (James 4:3).

(3) Perhaps you never expected it.

(4) Or have not used the right means for it.

(5) You have not prayed long enough (2 Corinthians 12:9; Luke 18:1).

(6) Though you have not received that required, you have other mercies (2 Corinthians 12:9).

(7) You may be answered, and not know it.

Conclusion: Continue instant in prayer.

1. Otherwise ye live in continued sin.

2. Prayer is the most honourable work.

3. The most pleasant (Psalms 84:10).

4. The only way of getting real mercies (James 1:5).

5. Right praying is a sign of a true convert (Acts 9:11). (Bp. Beveridge.)

Instant in prayer

Prayer is the natural duty of religion. Its observance is as natural as conversation between men. The Scriptures urge a constant and careful performance, then, not only as a duty, but a privilege. The subject suggests an inquiry as to--

I. The matter and subject of prayer.

1. Generally, it is to petition God to bestow upon us all that is good, and to deliver us from all that is evil: the pursuit of virtue, the direction of our affairs, immortal happiness.

2. Particularly, our own individual requirements, according to our particular weaknesses and difficulties, should form the groundwork of our petitions.

II. The specific directions of the apostle--“Continuing instant.” We are not to make it a mere formal duty. It is to be the constant effort and breath of our very existence. We are hereby taught--

1. That worldly duties are not inconsistent with heavenly thoughts.

2. That God may be worshipped at all times.

3. That religion is not a thing to be put off till we have leisure and opportunity.

III. The contrast which this direction affords to all false systems. We are taught that God is worshipped by the mind and thoughts, and not by external observances. How different to heathen worship! Even the Jews’ religion was, to a great extent, formal. (J. Jortin, D.D.)

Instant in prayer

When a pump is frequently used, but little pains are necessary to have water; the water pours out at the first stroke, because it is high. But if the pump has not been used for a long while, the water gets low, and when you want it you must pump a long while, and the water comes only after great efforts. It is so with prayer; if we are instant in prayer, every little circumstance awakens the disposition to pray, and desires and words are always ready. But if we neglect prayer it is difficult for us to pray; for the water in the well gets low. (Felix Neff.)

Instant in prayer

doesn’t exactly mean that we should be praying every instant, though we can be doing that also, but not if we are to think a prayer, or speak a prayer, for how could we then be getting on with other things that need all our attention at the time? But there are prayers that are not spoken or even thought of. You have seen the mariner’s compass. When the ship is tossing about, the compass trembles and swings to and fro, but it always comes back and points straight to the north. That’s where it wants to go to; every time it points to the north it seems to pray, “Let me go there!” Now why is this needle so constant about this wish to go northward? Because it has got in it a spirit that belongs to the distant Pole, and so, even while it is busy in telling the sailors how to steer, it is itself always turning to the north, because its life lies that way. So we may be very busy about other things, and need to fix all our attention upon them; but if our heart is right with Jesus, we shall be always wanting to do things for His sake, and do them right; and that big wish that is always in the heart is a continual prayer. (J. R. Howat.)

Instancy in prayer

I. The import of the injunction. This is indicated by the employment of the word in other Scriptures (e.g., Acts 1:14, Acts 2:42; Romans 13:6; Acts 8:13, Acts 10:7; Ephesians 6:18)

. These show the meaning of the word; steadfastness or perseverance as a habit. In this sense the passage has many parallels (Ephesians 6:18; Philippians 4:6; 1 Thessalonians 5:17). In the widest sense, therefore, the injunction lays upon us--

1. The habitual maintenance of a prayerful spirit.

2. The embracing of opportunities for prayer.

3. The improvement of occasions of prayer. You will find these everywhere, in the commonest experiences of every day.

4. Watchfulness.

II. Considerations by which the injunction may be commended and enforced.

1. What a mighty power of restraint would such an “instancy of prayer” exercise!

2. What a spiritual elevation!

3. What peace amid conflicting cares!

4. What strength! (J. M. Jarvie.)

Prayer, daily

As those who keep clocks wind them up daily, lest the weights should run down, and the clock stop; so we must set apart some portion of every day for meditation and prayer, lest our hearts should so far descend, through the weight of the cares of this world, that our course in godliness should be hindered and stopped. (Cawdray.)

Prayer hindered, not defeated

For so I have seen a lark rising from his bed of grass and soaring upwards, singing as he rises, and hopes to get to heaven, and climb above the clouds; but the poor bird was beaten back with the loud sighings of an eastern wind, and his motion made irregular and inconstant, descending more at every breath of the tempest than it could recover by the liberation and frequent weighing of his wings, till the little creature was forced to sit down and pant, and stay till the storm was over; and then it made a prosperous flight, and did rise and sing, as if it had learned music and motion from an angel, as he passed sometimes through the air about his ministries here below. So is the prayer of a good man. (Jeremy Taylor.)

Prayer, nightly

It is said of that good old man, John Quincy Adams, that he never went to his rest at night until he had repeated the simple prayer learned in childhood--the familiar “Now, I lay me down to sleep.”

Perpetual prayer

I. What is here required?

1. Continuance in personal and secret prayer primarily. In these times Christ’s saying is reversed. Men seem to say, If you pray openly, the Father will reward you in secret. And if a man have a taste for prayer meetings and none for private prayer, he should give up the prayer meetings until he recover the taste for secret prayer.

2. Paul speaks of continuance in the sense of importunity and perseverance. “Instant,” means earnest, pressing, and urgent. The precept implies the danger of non-continuance--of a lack of earnestness and urgency. Now this danger arises from--

(1) Scepticism about prayer. Men are often tempted to ask, “What profit shall we have if we pray to Him?” Then we may be beset by unbelief as to God’s hearing our prayers in particular.

(2) Indifference. Men do not care to pray. There is no very pressing want; no very urgent danger. The man is looking simply on the surface of his life.

II. Why is this requirement made? Habitual prayer--

1. Keeps in habitual exercise the first principles of our religious life, etc. You cannot pray without bringing into exercise faith, trust, hope, and love. Now these principles are not intended to be within us like gems in a casket, but are like muscles. Work them, and they will be strengthened; give them nothing to do, and they will shrink, and when you want them, they will not be in a state to serve you.

2. Keeps a man face to face with God. This is the right position. We never see any matter as we ought to see it, except we look God in the face about it.

3. Recognises the two great blessings of the Christian economy. And what are these?

(1) The mediation of Christ.

(2) The ministration of the Holy Ghost.

4. Is the constant use of the highest agency which Christians can employ. What has prayer done? Conquered the elements, healed the diseased, restored life, etc. Prayer moves the band which moves the world.

5. Is second only to ceaseless praise in the loftiness and in the sacredness of the habit.

6. Is in harmony with God’s present method of government. The basis of that government is atonement, i.e., an embodied supplication for mercy. (S. Martin.)

Prayer unceasing

Fletcher’s whole life was a life of prayer; and so intensely was his mind fixed upon God that he sometimes said, “I would not move from my seat without lifting up my heart to God.” “Wherever we met,” says Mr. Vaughan, “if we were alone, his first salute was, ‘Do I meet you praying?’ And if we were talking on any point of divinity, when we were in the depth of our discourse he would often break off abruptly and ask, ‘Where are our hearts now?’ If ever the misconduct of an absent person was mentioned, his usual reply was, ‘Let us pray for him.’”

Constant, instant, expectant

I. Instant. The Greek word means “always applying strength in prayer”; “blessed is the man whose strength is in Thee.” Brooks saith that the word is a metaphor taken from hunting dogs, which will never give up the game till they have got it. Prevalent prayer is frequently spoken of in Scripture as an agony--“striving together with me in your prayers,” and as “wrestling.” We must go with our whole soul to God or He will not accept us. We are to pray as if all depended upon our praying. How are we to attain to this urgency?

1. Let us study the value of the mercy which we are seeking at God’s hand. Whatever it is that thou art asking for, it is no trifle. If it be a doubtful thing, lay it aside: but if thou art certain that the blessing sought is good and necessary, examine it as a goldsmith inspects a jewel when he wishes to estimate its worth.

2. Meditate on thy necessities. See thy soul’s poverty and undeservingness. Look at what will happen to thee unless this blessing come.

3. Endeavour to get a distinct consciousness of the fact that God must give thee this blessing, or thou wilt never have it.

4. Eagerly desire the good thing. Stand not before God as one who will be content whether or no. There are times when you must say, “I will not let Thee go, except Thou bless me.”

5. Now comes the tug of war; you are to plead with all your might. Gather up all your faculties to see whether this thing be a matter of promise or no. When you have found the promise, plead it by saying, “Lord, do as Thou hast said.” If you do not seem to prevail with one promise seek out another and another, and then plead, “For Thy name’s sake, for Thy truth’s sake, for Thy covenant’s sake”; and then come in with the greatest plea of all, “For Jesus’ sake.”

6. Still there is one thing more wanted, and that is strong faith. You cannot be instant in prayer, nay, you cannot offer an acceptable prayer at all except as you believe in the prayer-hearing God.

II. Constant--“continuing.” Go back to the hunting dog. We saw him rushing like the wind after his game, but this will not be enough if it only lasts for a little; he must continue running if he is to catch his prey. It is a sign of failure in the iron trade when the furnaces are blown out; when business flourishes the fire blazes both day and night; and so will it be with prayer when the soul is in a flourishing state. If prayer be the Christian’s vital breath, how can he leave off praying? “That is difficult,” says one. Who said it was not? All the processes of the Christian life are difficult; but “the Spirit helpeth our infirmities.” Prayer must be continuous, because--

1. It is so singularly mixed up with the whole gospel dispensation.

2. It is connected with every covenant blessing.

3. It has been connected with every living spiritual experience you have ever had.

4. There is no time when we can afford to slacken prayer.

5. Such remarkable gifts are vouchsafed to importunity.

6. The continuance of our instancy in prayer is the test of the reality of our devotion. Earnest men of business cannot afford to open the shop and do a little occasional trade, and then put up a notice, “The proprietor of this shop has gone out for an excursion, and will resume his business when he feels inclined to.” Beware of spasms of prayer.

III. Expectant. It is not in the text verbally, but it must be there really, because there will be no such thing as instancy or constancy unless there is an expectation that God can and will give that which we seek. Go back to our dog again: he would not run at so great a rate if he did not expect to seize his prey. If some people looked out for answers to prayer they might soon have them, for their prayers would be answered by themselves. I was reminded of that by a little boy whose father prayed in the family that the Lord would visit the poor and relieve their wants. When he had finished, his little boy said, “Father, I wish I had your money.” “Why so?” “Because,” he said, “ I would answer your prayers for you.” I like better still that story of the good man at the prayer-meeting, who reading the list of prayers found one for a poor widow that her distress might be relieved, so he began to read it, but stopped and added, “We won’t trouble the Lord with that, I will attend to that myself.” The Lord might well say to us, “Thou sayest, Thy kingdom come; arise and help to make My kingdom come!” I shall close by recommending to all of you one simple but very comprehensive prayer. It was offered by a poor man in Fife, and it was copied out by the Duchess of Gordon, and found among her papers when she died. “O Lord, give me grace to feel my need of Thy grace! Give me grace to ask for Thy grace! Give me grace to receive Thy grace! And when in Thy grace Thou hast given me grace, give me grace to use Thy grace!” (C. H. Spurgeon.)