Jean 9:31

Now we know that God heareth not sinners

True and not true

1.

It is ill to wrench passages of the Bible out of their context, and treat them as infallible scripture when they are only sayings of men. By acting thus foolishly we could prove that there is no God (Psaume 14:1), that God hath forgotten His people (Ésaïe 49:14), that Christ was a winebibber (Matthieu 9:19), and that we ought to worship the devil Matthieu 4:19). This will never do. We must inquire who uttered the sentence before we venture to preach from it.

2. Our text is the saying of a shrewd blind man who was far from being well instructed. It is to be taken for what it is worth; but by no means to be regarded as Christ’s teaching. The Pharisees evidently admitted its force, and were puzzled by it. It was good argument as against them. It is true or false as we may happen to view it.

I. IT IS NOT TRUE IN SOME SENSES. We could not say absolutely that God heareth not sinners, for

1. God does hear men who sin, or else He would hear no one: for there is no man that sinneth not (1 Rois 8:46); not a saint would be heard, for even saints are sinners.

2. God does sometimes hear and answer unregenerate men.

(1) To show that He is truly God, and make them own it Psaume 106:44).

(2) To manifest His great compassion, whereby He even hears the ravens’ cry (Psaume 147:1).

(3) To lead them to repentance (1 Rois 21:27).

(4) To leave them without excuse (Exode 10:16).

(5) To punish them, as when He sent quails to the murmurers Nombres 11:33), and gave Israel a king (1 Samuel 12:17), in His anger.

3. God does graciously hear sinners when they cry for mercy. Not to believe this were

(1) To render the gospel no gospel.

(2) To deny facts. David, Manasseh, the dying thief, the publican, the prodigal, confirm this testimony.

(3) To deny promises (Ésaïe 11:7).

II. IT IS TRUE IN OTHER SENSES. The Lord does not hear sinners as He hears His own people.

1. He hears no sinner’s prayer apart from the mediation of our Lord Jesus 1 Timothée 2:5; Éphésiens 2:18).

2. He will not hear a wicked, formal, heartless prayer (Proverbes 15:29).

3. He will not hear the man who wilfully continues in sin, and abides in unbelief (Jérémie 14:12; Ésaïe 1:15).

4. He will not hear the hypocrite’s mockery of prayer (Job 27:9).

5. He will not hear the unforgiving (Marc 11:25).

6. He will not hear even His people when sin is wilfully indulged, and entertained in their hearts (Psaume 66:18).

7. He will not hear those who refuse to hear His Word, or to regard His ordinances (Proverbes 28:9).

8. He will not hear those who harden their hearts against the monitions of His Spirit, the warnings of His providence, the appeals of His ministers, the strivings of conscience, and so forth.

9. He will not hear those who refuse to be saved by grace, or who trust in their own prayers as the cause of salvation.

10. He will not hear sinners who die impenitent. At the last He will close His ear to them, as to the foolish virgins, who cried, “Lord, Lord, open to Matthieu 25:11).

Conclusion: One or two things are very clear and sure.

1. He cannot hear those who never speak to Him.

2. He has never yet given any one of us a fiat refusal.

3. He permits us at this moment to pray, and it will be well for us to do so, and see if He does not hear us. (C. H. Spurgeon.)

The return of prayers

It is difficult to determine which is the greater wonder, that prayer should produce such vast and blessed effects, or that we should be unwilling to use such an instrument for procuring them. The first declares God’s goodness, the second our folly and weakness. That “God heareth not sinners” was a proverbial saying and supported by Scripture (Job 27:9; Psaume 66:18; Proverbes 1:28; IsaJe 14:10, 12). The proposition may be considered

1. According to the purpose of the blind man: God heareth not sinners in that they are sinners, though a sinner may be heard in his prayer to confirm his faith. God hears him not at all in that wherein he sins; for God is truth and cannot confirm a lie.

2. In a manner that concerns us more nearly; i.e., if we be not good men, our prayers will do us no good. God turns away from the unwholesome breathings of corruption.

I. WHOSOEVER PRAYS WHILE HE IS IN A STATE OF SIN, HIS PRAYER IS AN ABOMINATION TO GOD. This truth was believed by the ancient world; hence the appointment of baptisms and ceremonial expiations.

1. It is an act of profanation for an unholy person to handle holy things and offices.

2. A wicked person, while he remains in that condition, is not a natural object of pity.

3. Purity is recommended by the necessary appendages of prayer

(1) fasting,

(2) almsgiving,

(3) and by the various indecencies which are prohibited, not only for their general malignity but because they hinder prayer, such as unmercifulness, which unfits us to receive pardon for our own trespasses; lust and uncleanliness which defile the temple and take from us all affection to spiritual things.

4. After these evidences of Scripture and reason there is less necessity to take notice of those objections derived from the prosperity of evil persons. If such ask things hurtful and sinful if God hears them not it is in mercy; but there are many instances of success in improper prayers which have turned out to the disadvantage of the petitioners.

II. MANY TIMES GOOD MEN PRAY, AND NOT SINFULLY, BUT IT RETURNS EMPTY. Because although the man may be, yet the prayer is not in proper disposition. Prayers are hindered

1. By anger, or a storm in the spirit of him who prays. Prayer is an action or state of intercourse exactly contrary to the character of anger, its spirit being gentle and meek, and its influences calm and soothing.

2. By indifference and easiness of desire. He that is cold and tame in his prayers has not tasted the delight of religion and the goodness of God; he is a stranger to the secrets of His kingdom. What examples we have of fervency in Scripture, more particularly in the case of Christ and St. Paul! Under this head may be placed cautions against

(1) Want of attention, which is an effect of lukewarmness and infirmity, which is only remedied as our prayers are made zealous and our infirmities are strengthened by the Spirit.

(2) Want of perseverance. When our prayer is for a great matter and a great necessity, how often do we pursue it only by chance or humour; or else our choice is cool as soon as it is hot, and our prayer without fruit because the desire does not last. If we would secure the blessing we must pray on until it comes.

3. By the want of their being put up in good company. For sometimes an obnoxious person has so secured a mischief that those who stay with him share his punishment as the sailors did Jonah’s. But when good men pray with one heart, and in a holy assembly, when they are holy in their desires and lawful in their authority, then their prayers ascend like the hymns of angels.

III. WHAT DEGREES AND CIRCUMSTANCES OF PIETY ARE REQUIRED TO MAKE US FIT TO BE INTERCESSORS FOR OTHERS AND TO PRAY FOR THEM WITH PROBABLE EFFECT. No prayers, of course, can prevail with regard to an indisposed person; as the sun cannot enlighten a blind eye.

1. Those who pray for others should be persons of extraordinary piety. This is exemplified in the case of Job (Job 42:7) and Phinehas. It was also a vast blessing entailed on the posterity of Abraham, Isaac and Jacob; because they had great religion they had great power with God. A man of little piety cannot water another man’s garden and bless it with a gracious shower; he must look to himself. But what an encouragement this is to a holy life; what an advantage it may be to our relatives, country, etc. How useless and vile the man whose prayers avail not for the meanest person! And yet everyone in a state of grace may intercede for others, a duty prescribed throughout Scripture.

2. We must take care that as our piety, so also our offices be extraordinary. He that prays to reverse a sentence of God, etc., must not expect great effects from a morning or evening collect, or from an honest wish. But in our importunity we must not make our account by a multitude of words, but by measures of the spirit, holiness of soul, justness of the desire, and the usefulness of the request to God’s glory. We must not be ashamed or backward in asking, but our modesty to God in prayer has no measures but these--self-distrust, confidence in God, humility, reverence and submission to God’s will. These being observed our importunity should be as great as possible, and it will be likely to prevail.

3. It is another great advantage that he who prays be a person of superior dignity or employment. For God has appointed some person by their callings to pray for others, as fathers for their children, ministers for their flocks, kings for their subjects. And it is well this is so, since so few understand their duties to themselves and others. But if God heareth not princes, of what necessity is it that such should be holy.

IV. THE SIGNS OF OUR PRAYERS BEING HEARD. This requires little observation; for if our prayers be according to the warrant of God’s Word, and if we ask according to God’s will what is right and profitable, we may rely on the promises, and be sure that our prayers are heard. (Jeremy Taylor.)