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GOD’S READINESS TO GIVE HIS HOLY SPIRIT
TO argue from ourselves to the Deity, and to conclude that, because we should do, or forbear any particular thing, he would do the same, is, in many cases, extremely fallacious; because many things may be proper as a rule of our conduct towards others, which can in no respect be applied to the moral Governor of the universe. There are, however, some instances wherein such an argument may be urged, not only with propriety, but with great effect. Such an instance occurs in the passage we have now read; in considering which, we shall,
I. Point out the force of our Lord’s appeal—
Our Lord addresses himself both to our feelings and our judgment—
[Men who cannot understand a logical deduction, may comprehend, without any difficulty, the argument before us. Every one, whether he be a parent or not, knows sufficiently the feelings of a parent, to answer the question here put to him. We can scarcely conceive that any father should so divest himself of all the sensibilities of his nature, as to refuse a piece of bread to his child. Much less can we imagine, that he should mock his child, by offering him a stone; or give him, instead of necessary food, a serpent or scorpion to destroy him. Who then would think of ascribing such a disposition to God? God is the common parent of all his creatures; and he well knows that his Spirit is as necessary for the imparting and maintaining of spiritual life, as bread is for the support of our natural life. Will he then refuse that blessing to us, when we ask it at his hands; and leave us to perish without affording us the needful succour? It may happen, that an earthly parent may be indisposed, by passion or caprice, to do what is right; or he may be disabled through poverty: but there are no such impediments on the part of God, since he is subject to no infirmities; nor is there any thing impossible with him. We may be sure therefore that he will at all times act worthy of the relation which lie bears to his creatures.]
But the force of the appeal lies in the contrast between God and us—
[At first sight the appeal may seem inconclusive, since our children have a claim upon us, but we have none on God; and the gift of a piece of bread bears no proportion whatever to the unspeakable gift of God’s Spirit. But it must be considered that we are “evil,” so evil as to be capable of the greatest cruelties even towards our own children. Instances have occurred, wherein parents have not only murdered, but even eaten, their own offspring [Note: 2Ki_6:28-29.]; and the treating of them with extreme harshness and severity is no uncommon failing. Yet, with all our proneness to evil, and our readiness, under the influence of passion or temptation, to commit the greatest enormities, there cannot be found a person on earth so depraved, as to act towards his children, in the general tenour of his conduct, in the manner stated by our Lord. But God, on the contrary, is good, supremely, and only good, and therefore incapable of doing any thing, which may in the smallest degree impeach his character. Besides, he has manifested his goodness in that most unparalleled act of mercy, the gift of his own Son; the gift of his own Son to die for us; and that too unasked; and at a time when we were in rebellion against him; and when he knew the treatment which his Son would meet with from an ungrateful world: will he then refuse us any thing? Will he not give us his holy Spirit, when we ask it at his hands [Note: What in the text is called “good things,” in the parallel passage in Luk_11:13. is called “the Holy Spirit.”]; and when he knows that the bestowing of that gift will infallibly terminate in his own eternal glory? It is in this very light that an inspired Apostle states the same argument [Note: Rom_8:32.]; and therefore we may be well assured, that it is unanswerably conclusive.]
That we may not however rest in a mere acknowledgment of this truth, we shall,
II. Suggest a suitable improvement of it—
Though the great scope of the text relates only to the prospect which we have of receiving answers to prayer,
We may learn from it,
1. In what light we are to regard God, when we come to a throne of grace—
[Men in general either think of God as a Being that has no concern about this lower world, or as a harsh master, and a severe judge. Accordingly their prayers are either a mere lip-service, in which they themselves feel no interest; or the supplications of a slave under the apprehension of the lash. But we should rather go to him as a Father; we should consider him as a Being able and willing to succour us, yea, infinitely more willing to give than we are to ask. How endearing is that address which we are taught to use, “Our Father, which art in heaven!” If we could approach him with the familiarity, and confidence, of dutiful and beloved children, how sweet would be our fellowship with him, and how successful our petitions! Then, nothing would appear too much to ask, nothing too trifling to lay before him. We should spread before him our every want; and experience, on all occasions, his condescension and grace.]
2. What we ought principally to desire in all our addresses to him—
[The leading subjects of men’s petitions usually are; that their sins may be pardoned, and their ways reformed: and certainly these are important subjects for our supplications. But the offices of the Holy Spirit are very much overlooked even by the saints themselves: and though God will not altogether withhold his blessings, because we do not ask for them in the best manner, yet certainly it is of importance that we should feel our need of his Spirit, and express those feelings in our petitions to him. We cannot repent or pray, unless God, “pour out upon us a Spirit of grace and of supplication.” We cannot know either our disease or our remedy, unless the Spirit be given to us “to convince us of our in-dwelling sin, and of the Saviour’s righteousness.” It is the Spirit’s office “to glorify Christ, and to take of the things that are his, and shew them unto us.” If we would “mortify the deeds of the body, it must be through the Spirit’s” influence: if we would bring forth the fruits of righteousness, it must be through the operation of the same Spirit, whose fruits they are. Every act of the spiritual life must be performed by the intervention and agency of God’s Spirit. As Christ is all in procuring salvation for us, so the Holy Spirit is all in imparting salvation to us. Our illumination and strength, our sanctification and comfort, are all his gifts; and therefore we should continually acknowledge our dependence upon him, and ask of God the communications we stand in need of. The importance of this is strongly marked by St. Matthew, who, relating the substance of our Lord’s discourse, says, “How much more shall your heavenly Father give good things to them that ask him?” but St. Luke sums up all good things in this, the gift of the Holy Spirit; because, without that gift, all that we possess is of no value; and with it, we cannot want any thing that is good.]
3. The efficacy and importance of prayer—
[Since God has so strongly declared his readiness to give us his Spirit, we may be well assured, that he will not refuse us any thing else: “we may ask what we will, and it shall be done unto us.” But, on the other hand, we can expect nothing without prayer: “God will be inquired of by us [Note: ver. 10.],” even for those things which he has promised to give us; nor will he give, if we neglect to ask. This also is intimated in the text itself; his favours are limited to them that ask him. It is true indeed, that the first desire after what is good is inspired by him; and, as far as relates to that, “he is found of them that sought him not, and known to them that inquired not after him:” but when he has once communicated this desire, he expects that it should be cultivated and improved at a throne of grace; nor will he open the gate of heaven to any, who do not knock at it with importunate and believing prayer. And can we think hardly of this condition? What if we ourselves had invited a child to come and ask of us the richest gifts we could possibly bestow upon him, and had done every thing in our power to assure him of our unalterable determination to grant his request; could he reasonably blame us for suspending our grant upon his performance of so easy a condition? or is there a parent in the world who would not say, If you are too proud to ask for it, you shall not have it? Surely then if, through pride, or indolence, or unbelief, we will not make our supplications to God, we may well, yea, we must inevitably, be left to perish.
If this appear awful in one view, in another view it is most encouraging. Many are ready to say, ‘Such an appeal as this affords no comfort to me: were I a child of God, I could not doubt, but that he would give me all that I could ask, with greater readiness than I would give a piece of bread to my beloved offspring: but am I his child? and, if not, what is this assurance to me?’ But behold, as though he had intended to cut off all occasion for such a doubt, our Lord has here dropped the parallel, and says, “How much more will God give his Spirit, (not to his children, but) to them that ask him?” So then we have no occasion to inquire, Am I a child? We must go immediately to God and implore his best and choicest blessings, with a full assurance of success.
Some perhaps may reply, ‘I have tried these means, and found them ineffectual.’ But we are sure either that God has already answered in a way that was not expected, or that he will answer in due time. He is a God that cannot lie; and therefore we have nothing to do but to wait his time. Only let us “continue instant in prayer,” and heaven, with all its glory, shall be ours.]