Deuteronomy 26:12-15 -

Integrity in the will a condition of acceptable and successful prayer.

We do not recall any passage in this book, on which we have as yet touched, that conveys a more striking impression than this of the purity and heart-searchingness of the Law of God. For elucidation of the several points of detail, the reader may consult the expository section. For our purpose now it is enough to say that it is assumed that the people will faithfully carry out the precepts and ordinances of God with regard to the tithes, to the offerings, to the poor, the fatherless, and widow, and the specific injunctions with respect to ceremonial purity. When this is done, so that they can declare it before the Lord , (See Keil on this phrase in Deuteronomy 26:13 ) then they may also plead with God for a blessing. They, having, with a clear conscience and an upright will, fulfilled to the extent of their knowledge the requirements of their holy religion, may then come and entreat their God for his benediction and smile, according to his promise. Hence we have presented to us for homiletic teaching the all-important topic —Integrity in the fulfillment of Divine commands a condition of acceptable prayer . We propose to show how constantly this principle is recognized in the Word of God, by a comparison of Scripture with Scripture.

Prayer is an inestimable privilege. That weak and sinful man should be permitted to unburden his spirit to the Father of spirits is a mercy so great, that no words can adequately express it. It is only on the ground of the One Sacrifice of Christ, of which the Hebrew sacrifices were but foreshadowings, that such fellowship between God and sinful man is vouchsafed. We may pray, because we "are not under Law, but under grace." But though through the aboundings of mercy sinful men are permitted to pray, yet it is on the understanding that they repent of their sin. And true though it be that we are under grace and not under Law, yet grace brings with it its own law; it is no license to lawlessness. Throughout the Word of God this precious privilege is guarded from abuse. Prayer is not thrown open promiscuously. The shriek of a terrified man or the query of an inquisitive man is not prayer. "The fear of the wicked, it shall come upon him; but the desire of the righteous shall be granted." "The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight." Let us trace the recognition of this chronologically.

I. JOB KNEW OF IT . He asks in Job 27:9 , concerning a hypocrite, "Will God hear his cry when trouble cometh upon him?"

II. DAVID TEACHES IT LIKEWISE . In Psalms 66:18 , "If I regard iniquity in my heart, the Lord will not hear me." He expects no answer to his prayer if in his inmost soul there is any tolerance of sin.

III. SOLOMON INDICATES THIS TRUTH . In the prayer at the dedication of the temple, See Keil on this phrase in Psalms 66:13 . 1 Kings 8:35 , 1 Kings 8:36 , "If they pray towards this place, and confess thy Name, and turn from their sin … then hear thou," etc. In the Book of Proverbs the same truth is repeatedly taught ( Proverbs 11:20 ; Proverbs 15:8 , Proverbs 15:29 ; Proverbs 21:13 , Proverbs 21:27 ). True penitence and integrity of will are necessary conditions of appropriate prayer.

IV. ISAIAH IS BIDDEN TO PROCLAIM IT . In Isaiah 1:18 , there are words of priceless worth, which may well be a comfort to every penitent; but they are often quoted without sufficient prominence being given to the words which precede: "Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well," etc.; then follow the words, "Come now, and let us reason together," etc. Past sin is forgiven when it is forsaken, and only then.

V. EZEKIEL DECLARES THE SAME . There came to him certain of the elders of Israel, and stood before him to inquire of the Lord (see Ezekiel 14:1-11 ). Ezekiel is bidden to tell them that it is useless to inquire of God if they were cherishing any hidden sin; it would be a stumbling-block of iniquity, that would prevent any answer coming from God. How grievously the disheartened Saul found this out! ( 1 Samuel 28:6 .)

VI. MALACHI DECLARES THE LIKE LAW . He tells the people that they have withholden the tithes from God, and that consequently God is withholding the blessing from them oil (1-12). Thus in the varied ages of the Jewish Church this truth is uniformly taught, that cherished sin will block up the way of an answer to prayer.

VII. NOR IS THIS PRINCIPLE REPEALED UNDER THE NEW ECONOMY . Our Lord taught it. See Matthew 5:23 , Matthew 5:24 , in which we are forbidden to present any offering to God while anger towards a brother is cherished in the heart. In Matthew 6:15 , we are assured that he who forgives not is not forgiven. In John 15:7 , John 15:16 , our Lord shows his disciples that the condition of their freedom and success in prayer is fruitful obedience. The Apostle James also warns those to whom he is writing that the non-success of their prayer is owing to impurity in the will, and if they would that God should draw nigh to them, they must return unto him ( James 4:3-8 ).

Possibly at this stage, or earlier, a difficulty may have suggested itself. It may be said (cf. Luke 18:11 , Luke 18:12 ) in that passage the Pharisee, who had been most punctilious in his discharge of sundry obligations, and most austerely proper in his outward conduct, is yet rejected. How is this? The reply is threefold.

1. He did not pray at all. Not one petition did he offer.

2. He thanked God he was so good! As if there were any merit in simply doing one's duty, or any cause for self-gratulation.

3. He looked down with scorn on others. He "exalted himself." His spirit was wrong, though his observances might be right. Conscious rectitude of purpose , and self-complacency over-performances , need never be confounded , and only where they are so can this difficulty arise.

In conclusion—

1. While we thank God for permission to pray, let us ever guard the dignity of prayer.

2. The mournful thought 'is suggested, How many there are who seem to be doing what they can to make it useless for them to pray! A man who tells lies over the counter cannot pray. A man who bribes or who accepts a bribe cannot pray. A man who forgives not, asks uselessly for forgiveness. The only advice to be given to such is to repeat the apostolic demand, "Repent, therefore, of this thy wickedness, and pray."

3. How diligently should we, at times, search into our own hearts, to see if we are zealously putting away "the leaven of malice and wickedness!" The possibility that any secret sin may be shutting off any answer to our prayers should make us cry fervently, "Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting."

4. Let none rush to the opposite extreme. Let none be disheartened at the stringency of the demands of God's grace; rather let the heart be unreservedly opened to God in gratitude for his holiness, and for his desire for the absolute purity of his people; rather let us be supremely solicitous to be "upright in heart." It is not where there is a distressing consciousness of falling in execution below our desires and yearnings that prayer is blocked out. Far from this. But the desire to cherish sin, or the refusal to do the will of God, makes prayer itself useless and sinful, because the heart whole does not submit entirely to God.