Author: Charlie Garrett

Deuteronomy 4:2-7 (For Whatever Reason We May Call Upon Him)

Charlie Garrett Deuteronomy (Written)

Deuteronomy 4:2-7
For Whatever Reason We May Call Upon Him

Last week, we got through just one verse, and in all honesty, that could have easily happened again today. There is sufficient detail in verse 2 that it could have been fully fleshed out in a single sermon. But I thought, “If I do this, there will be a rebellion. Eventually, someone is going to go crazy, or shoot me, or both.”

And so, I cut the commentary on verse 2 short. About an hour after having done this, Sergio messaged me and asked if I was sticking with verse 2 alone for the sermon, or if there would be progress. I told him my thoughts about a rebellion and went back to work. He suggested that I not rush it and to just give you one verse. He said that if you have a problem with that, you should email him.

Ok, he didn’t really say that, but a few minutes later, he sent me a GIF of a riot – people destroying a car with the caption, “Rebellion on Siesta Key After 2nd One Verse Sermon.” I laughed and got back to work.

But two minutes later, a second GIF came in of a black congregation applauding in the Spirit, saying, “While Sarasota Protests, SW Satellite Church in Uganda is Like…” meaning that they were all behind another one-verse sermon.

I think he’s implying that folks in the US are lazy about their theology, but those in Africa cherish the word. Can it be? I dare not try to find out because he sent one more GIF with a picture of a person drowning in emails and a caption, “Charlie the Day After the Sermon,” implying that people will, in fact, be upset enough to email by the hundreds.

And so, I have done my best to shorten the comments of verse 2, and to continue on through the rest of what is now our sermon text.

Text Verse: “Oh, how I love Your law!
It is my meditation all the day.” Psalm 119:97

Meditating on the law of the Lord is what brings out the beauty of the law of the Lord. One cannot meditate on what he does not know, nor can he know unless he first opens the word and reads it.

Sermon typing is to be an active meditation on the word which is then intended to be expressed to others concerning what has been considered and brought forth. I can’t think of any other way of expressing myself in a sermon that has more value than to sit and contemplate each word of each verse and then pass that on to whoever is willing to listen.

It is God’s word and it is given for us to find Christ, and/or to marvel in what Christ has accomplished for us. We will see more of that today as we go through our verses. For now, I would like to remind you of the chiasm which spans the verses we’re looking at.

Deuteronomy 3:25-4:22 – Call upon Him.
Israel’s Instruction (11/07)

a 3:25  Moses wants to cross Jordan
       b 3:26  Lord angry with Moses 
                c 3:27  “Lift your eyes toward the west, the north, the south, and the east.” 
                      d 4:3, 4  Example of apostasy (idolatry)
                            e 4:5  Taught statutes and judgments
                                f 4:6  Be careful to observe them (judgments)
                                    g 4:7  Great nation
                                            x 4:7  Call upon Him
                                     g 4:8  Great nation
                                 f 4:9  Diligently keep yourself (judgments)
                            e 4:10-14  Taught statutes and judgments.
                      d 4:15-18  Warning of apostasy (idolatry)
                 c 4:19  “Lift your eyes to heaven.”
        b 4:21  Lord angry with Moses
a 4:22  Moses must not cross over the Jordan

We will get through a portion of the verses of this chiasm today, including the central verse upon which it is anchored. What a treasure we have in the word! It is filled with beauty and riches. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Do Not Add to It nor Take from It (Verse 2)

2 You shall not add to the word

Here, the “statutes and judgments” referred to in verse 1 are combined into one thought – lo tosiphu al ha’davar – “No shall you add to the word.” The word “you” is plural. It is spoken to all of the people of Israel, and what is conveyed to them is a codified body of law which stands alone – ha’davar, “the word.”

Despite being made up of many words which then comprise the statutes and judgments that must be individually observed, together they form a single unit. This idea is precisely conveyed by James –

“For whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. 11 For He who said, “Do not commit adultery,” also said, “Do not murder.” Now if you do not commit adultery, but you do murder, you have become a transgressor of the law.” James 2:10, 11

Of this, Charles Ellicott says, “The word is the substance of the Law. The words in which it is expressed may be more or less.” He then continues with, “The law of Moses contains in it the germ of all revelation to the very end.”

In other words, what Moses presents here is what will spring forth into new revelation. The prophets, under the law of Moses, would speak forth more to the people which would be considered further revelation within the framework of the law.

For example, Jeremiah, again and again, would come forward to the people and say, “Hear the word of the Lord.” The book of Jeremiah is a revelation of God, and it is authoritative. His words are incorporated into the body of Scripture which issues forth from the Lord.

At times, what he or others said was simply a call to observe what is already laid out by Moses. At times, Jeremiah would reveal something which would occur because of obedience or disobedience to the word, and so on.

It is the word (singular) of the Lord, spoken with words (plural) which become a continued part of the word of the Lord. However, it is – in fact – the word of the Lord. When the false prophets spoke, it was not the word of the Lord.

Based on these things, one might jump to the conclusion that what is presented in the Law of Moses is the complete and completed word of law which stands alone and for all time.

And indeed, there are those who treat it as such, as least in principle. The Jews of Jesus’ time would hold up Moses as the full and finished revelation of God, sticking fast to every precept when it was convenient, but then dismissing what the Law of Moses clearly revealed, and what the prophets later continued to reveal.

Even today, many messianics and Hebrew Roots adherents look at the Law of Moses as still binding in every precept. And yet, even they conveniently dismiss those parts of the law which are inconvenient, or impossible, to observe.

What the Jews of Jesus’ time, those swayed by the false apostles who came forth to reinsert the law as recorded in Paul’s writings, and the pseudo-Christians today who continue to hold to the Law of Moses, fail to see is that the Law of Moses, itself, speaks of its own end. It is merely a steppingstone on the path to a New Covenant, of which Moses Himself speaks of. For example, Deuteronomy 18 says –

“The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear, 16 according to all you desired of the Lord your God in Horeb in the day of the assembly, saying, ‘Let me not hear again the voice of the Lord my God, nor let me see this great fire anymore, lest I die.’
17 “And the Lord said to me: ‘What they have spoken is good. 18 I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. 19 And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.” Deuteronomy 18:15-19

A Prophet like Moses is different than any other prophet who would come under the Law of Moses. Other prophets spoke in accord with the covenant, but Moses spoke out the covenant. Thus, a Prophet like Moses would speak out a New Covenant. Ironically, Jeremiah – a prophet under the Law of Moses – spoke of exactly this –

“Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah— 32 not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the Lord. 33 But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. 34 No more shall every man teach his neighbor, and every man his brother, saying, ‘Know the Lord,’ for they all shall know Me, from the least of them to the greatest of them, says the Lord. For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:31-34

Jeremiah spoke the word of the Lord, with words in accord with the word of the Lord, which support Moses’ words concerning a New Covenant. But such a New Covenant would not be, and indeed could not be, a part of the Law of Moses. This is a truth which was completely missed by the scholar Keil –

“Christ also said that He had not come to destroy the law or the prophets, but to fulfil (Matthew 5:17); and the old covenant was not abrogated, but only glorified and perfected, by the new.” Keil

He could not be more wrong in this. As we saw ever so clearly last week, the law was glorified in Christ, but only so in His fulfillment of it. And the law could not be “perfected.” As it is from God, it is perfect in what it teaches, even if incomplete in what it presents concerning His revelation of Himself. The law was abrogated in the introduction of a New Covenant.

Jeremiah said that the sins of the people would be remembered no more. And yet, it is through law that sin is imputed. If the Lord God would no longer remember their sins, then this New Covenant could not be a part of the Law of Moses, meaning the Old Covenant. And this is confirmed, explicitly, in Hebrews with the words, “In that He says, ‘A new covenant,’ He has made the first obsolete” (Hebrews 8:13).

And that takes us back to the opening words of the verse, “You shall not add to the word.” Observing the Law of Moses required that it was to be kept, exactly as it was given. But this is the very thing that Israel did as is recorded throughout the prophets, and as is recorded by Jesus’ own words at His time –

“Hypocrites! Well did Isaiah prophesy about you, saying:
8 ‘These people draw near to Me with their mouth,
And honor Me with their lips,
But their heart is far from Me.
9 And in vain they worship Me,
Teaching as doctrines the commandments of men.’” Matthew 15:7-9

Both the words of the prophets, and Jesus’ words, show that Israel failed in this. They added in words to the word which were not a part of the word, thus violating the word itself…

2 (con’t) which I command you,

The Lord has spoken out the terms of the covenant, and He has relayed through Moses His expectations to the people. This was seen innumerable times in the previous books with the words, “And the Lord spoke to Moses saying.”

From there, Moses would transmit that word to the people. It is the word of the Lord, from the Lord to Moses, and which is then given to the people. However, Moses now says, “which I command you.” What is to be presented is the word of the Lord, and yet it is not the word from the Lord to Moses, but the word of the Lord through Moses.

Though it is the word of the Lord, it is a completely different way in which the Lord will speak. In Numbers 7, we read –

“Now when Moses went into the tabernacle of meeting to speak with Him, he heard the voice of One speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; thus He spoke to him.” Numbers 7:89

When there, we learned that the verb was in a particular form, expressing the reflexive voice where the subject of the verb is both performing and receiving the verbal action. A more literal translation would be “…he heard the voice conversing with him” (Pulpit).

In Exodus 33:11, it said that “the Lord spoke to Moses face to face, as a man speaks to his friend.” This means that they had open and free discussion. And, in Numbers 12:8, it said that Moses “sees the form of the Lord.”

The Lord conveyed His word to Moses, and Moses then relayed that which he received. But because Moses is speaking in the first person now in Deuteronomy, “which I command you,” it is still divine revelation, but rather than direct revelation “to,” it is divine inspiration “through.”

It is the word of the Lord, and it is not to be added to. This is why the true prophets were not to be stoned to death as if they were violating the covenant, but the false prophets were. A remarkable example of this is found in Jeremiah 26. Jeremiah prophesied to the people words of judgment, they said –

“And the priests and the prophets spoke to the princes and all the people, saying, ‘This man deserves to die! For he has prophesied against this city, as you have heard with your ears.’” Jeremiah 26:11

However, Jeremiah gave a defense for his words, stating they were, in fact, the word of the Lord and that he was in their hands to do with as they wished. After that, we read –

So the princes and all the people said to the priests and the prophets, “This man does not deserve to die. For he has spoken to us in the name of the Lord our God.”
17 Then certain of the elders of the land rose up and spoke to all the assembly of the people, saying: 18 “Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and spoke to all the people of Judah, saying, ‘Thus says the Lord of hosts:
“Zion shall be plowed like a field,
Jerusalem shall become heaps of ruins,
And the mountain of the temple
Like the bare hills of the forest.”’
19 Did Hezekiah king of Judah and all Judah ever put him to death? Did he not fear the Lord and seek the Lord’s favor? And the Lord relented concerning the doom which He had pronounced against them. But we are doing great evil against ourselves.” Jeremiah 26:16-19

The prophet Micah was held to be a true prophet of God. In citing Micah, they had a set precedent which could not be denied without denying that he was a prophet. As Jeremiah’s words both confirmed the word of the Law and were also supported by Micah who confirmed the word of the Law, they could not punish Jeremiah without violating the Law of Moses.

2 (con’t) nor take from it,

There are two things which are to be considered. The first is the performance of what is given. Verse 1 said, “listen to the statutes and judgments.” To listen means more than hearing. It speaks of hearing and acting. For example, in Numbers 15, it said –

“Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners.” Numbers 15:38

In this, there is the possibility of a sin of commission or a sin of omission. If a person made the tassels as instructed, but put a red thread in them, that would be a sin of commission. He purposefully disobeyed the precept. But if he made the tassels and forgot to put in a blue thread, it would be a sin of omission. Both are violations of the law.

But there is another aspect of the law which is what is now spoken of here, and it is what we have been addressing. There is adding to the law that which is not law, or there is taking away from the law that which is law.

Jeroboam, in order to have the people worship in Israel rather than in Judah, made two golden calves for the people to present their sacrifices and offerings to. He added that which was not law.

King Ahaz, on the other hand, took away the burnt altar made by Moses, replacing it with another, one of pagan design. He both took away from the law that which was mandated, and he added that which was not.

Moses is telling the people to not add to, or take away from, that which he is instructing them, meaning purposeful manipulation of the law. This was so…

2 (con’t) that you may keep the commandments

If there was an addition to the law, they could not rightly keep the law. If there was a taking away from the law, they could not rightly keep the law. But in leaving the law – as given by the Lord, either to or through the prophet of God – the people could then rightly keep the commandments.

From that point, it would be up to the people to not commit violations of the law and to not omit doing the commandments of the law. But if the law is manipulated, the people could not successfully do either. The law is God’s revelation of Himself, and it was to be treated as such. As Moses says, they are commandments…

2 (con’t) of the Lord your God

Despite being conveyed from Moses to the people, they are ultimately words which form the word of the Lord. And, that the words of the later prophets are a part of that same word is obvious.

The Lord spoke through them His continued revelation to the people, and the words of those prophets carried the same weight and authority as that of Moses, because Moses was not the source of his words, just as the prophets were not the source of their words. In both, they are the words of the Lord God. This is certain based on Jesus’ own words –

“Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. 18 For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. 19 Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven.” Matthew 5:17-19

Jesus refers to the Law and the Prophets, placing them on equal authority. He then confirms this by combining them into one thought – “one jot or one tittle will by no means pass from the law.” The word of the Lord to Moses is law. The word of the Lord through Moses is law. And the word of the Lord to and through the prophets is law. For now, these are the words of the Lord through Moses, as he says…

2 (con’t) which I command you.

Moses had the authority to do so because these are the words of the Lord. However, that authority did not end with his death. Rather, it was a word binding upon Israel even at Jesus’ time. When a question of law arose, Jesus would appeal to the law, asking “What did Moses command you?” (Mark 10:3). Also, He told the people to do what the scribes and Pharisees instructed because they sat in Moses’ seat (Matthew 23:2).

The final authority of the Law was Moses, representative of the law, even if the words were of later prophets. This is because the law is one codified body.

Before we go on now to verse 3, you might wonder why this is so important. Why go through all of this detailed analysis over something so simply stated? It is because one must hang his hat somewhere.

One can hang his hat on Moses and thus be obligated to Moses – wholly and entirely. This is the weight and the penalty of the law. No man may add to it, and no man may subtract from it. If one desires the law, he must live and die by the law –

“And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. 4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:3, 4 

Or, one can come to Christ, find life in His fulfillment of the law, and receive His grace and mercy, as provided to under the law – of which He embodies, as we see in John 1:16, 17 –

“And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ.”

This is not an arbitrary, haphazard, way of spending Sunday morning. Rather, it is an encounter with the God of the universe and what His expectations are for fallen man, because His expectations are based on His eternal, unchanging nature.

Any violation of the law is reason for condemnation, but through the law mercy could – at times – be given. At others, the just, righteous, and holy standard of God was to be meted out to the people for their willful disobedience of His word…

Keep the commandments of the Lord your God
This is what you are asked to do
To reject this is thinking that is flawed
These words are life and blessing for you 

And to every word, you are to pay heed
Not missing a single precept, because they all apply
In the doing of them, life has been decreed
So be sure to cross every “t” and dot every “i” 

But be sure not to miss what I am telling you
There is one precept you are surely not to miss
When you fail to do what you have been told to do
Come to my Son, and Him you shall kiss 

In Him it is all accomplished and done for you
Come to Him and be reconciled to Me; so, you shall do

II. Be Careful to Observe Them (verses 3-7)

3 Your eyes have seen what the Lord did at Baal Peor;

To continue the chiasm, which is hidden in these verses, Moses now gives a concrete example of what violating the law calls for. He takes Israel back to what occurred in Numbers 25. Something which was still fresh on their memories, because it only happened a short time earlier.

In this, he says, enekhem ha’root, “your eyes that are seeing.” It is present tense, plural. The events occurred within the time of law, the plan is set, it is unfolding, and those under the law were active participants. And this was at a time when all of the previous generation had died, except for Moses, Joshua, and Caleb.

What occurred was with the new generation – those who were set to leave Kadesh, head towards Canaan, and eventually enter into the Land of Promise. But along the way, they were seduced to worship the Baal of Peor though sexual sin on a large scale. It happened, and one can assume it is exactly what is expected of Israel in the near future.

A temple will be built, the people will live under this covenant, and they will suffer the consequences of violating what this covenant demands. Although we are not there yet, a portion of the people of Israel today can be expected to play the harlot through sexual sin – maybe it will be at the annual gay parade in Tel Aviv. And the nation will suffer the consequences of their actions.

This isn’t idle speculation. The past can be expected to be called forward, and that which has been will be again. Israel was given an example of apostasy leading to death, and it can be expected that they will again be given that same example.

When it comes, it will be to remind them that they, as a collective people, are bound to the covenant… or they can come to Christ and be relieved of its burden in Him.

Moses says it is “what the Lord did.” A plague from the Lord came upon the people because of their harlotry and turning from the law which governed them. In turning from the law, they turned from the Lord. And in doing so, he says…

3 (con’t) for the Lord your God has destroyed from among you all the men who followed Baal of Peor.

The events of Peor culminated in the death of twenty-four thousand through the sword and through plague. If this is an event to be repeated once the temple rites begin again, and this is mere speculation, Israel can expect another plague in those who openly sin in some idolatrous and sexual way.

Again, something like the gay parades in Tel Aviv could spawn a sudden plague of death by those who participate in them. But even if this doesn’t happen, the fact that it has occurred in Israel, and that it is recorded in the law, is sufficient to apprise Israel that they are bound under this law of penalty, punishment, and death.

However, in contrast to those who sinned…

4 But you who held fast to the Lord your God are alive today, every one of you.

Here, the word of the Lord is equated directly to the Lord. Moses says, v’atem ha’debeqim Yehovah elohekhem – “And you, the clinging ones to Yehovah your God.” It is by violating the law that the people died. It is by not violating the law that the people did not die. And yet, it says they clung to the Lord. The Lord, and the word of the Lord, cannot be separated. What He says is a reflection of who He is.

Further, there is a difference between living and being granted life. The law cannot grant life unless one does, and continues to do, the things of the law – perfectly. However, the law can (and does) bring death. In failing to observe the law, death is assured. This is what is being referred to here.

These people did not die, but it does not mean that they have been granted eternal life. Under the Law of Moses, this is impossible. One must be brought out from under the bondage of the law in order to be granted eternal life.

This is stated by John Lange. Understanding that the law cannot give life, he says that this verse only “points to the kernel of all fulfilling of the law, as a living union with the Lawgiver Himself, from which springs, as here, its fruit, life, and life enduring.” It is what Paul writes of in Romans 5 –

“Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, 21 so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.” Romans 5:20-21

5 “Surely I have taught you statutes and judgments, just as the Lord my God commanded me, that you should act according to them in the land which you go to possess.

The words of this verse pick up the theme presented in verse 1. Putting the verses side by side will show you this –

* Now, O Israel, listen to the statutes and the judgments which I teach you to observe, that you may live, and go in and possess the land which the Lord God of your fathers is giving you.

* Surely I have taught you statutes and judgments, just as the LORD my God commanded me, that you should act according to them in the land which you go to possess.

First, he uses the same word here as was introduced there, and which is translated as “teach” and “taught.” It is lamad, coming from a primitive root signifying “to goad.” One uses a goad to prod an animal along.

Moses is thus using the word of the Lord to prod the people. However, in verse 1, it was stated as an ongoing act – “which I teach you to observe.” Here in verse 5, he says it in the past tense, “I have taught you.” Why would he do that?

He then uses the same word, laasot, that he used in verse 1. It signifies “to do.” Moses taught the people the statutes and judgments so that they could do them.

However, in verse 1, he said, “that you may live, and go in and possess the land.” Here, he leaves off “that you may live” and he says b’qerev ha’aretz asher atem ba’im shamah l’rishtah – “in the midst of the land which you go there to possess.”

In verse 1, Moses used a word, maan, which signified that the purpose, or goal, of observing the statutes and judgments was two-fold – 1) to live, and 2) to possess the land. He leaves that off now because he is speaking of those who actually cross the Jordan and who will be in the midst of the land.

This is why he changed it from “teach” to “taught.” He is speaking to them as if they have entered and are in the midst of the land. If the purpose of teaching was to live and to enter the land, then when they are in the land, what was taught should be adhered to.

The typology is not to be missed. Moses, representing the law, will be dead when they enter. Joshua, typical of Christ as the leader who replaces the law, will lead them in. They will pass through the Jordan, meaning passing through the life, death, burial, and resurrection of Christ, and thus they will have life, and they will dwell in the midst of the land – meaning they will have entered the promise.

This is why Moses speaks of it as a done deal, not one which has a purpose or goal, and that is why he doesn’t say, “that you may live.” In type, life is granted in Christ – pictured by dwelling in Canaan. However, this is only in type.

The group who is going in will fail to act in the manner expected. In fact, Ezra uses almost the exact same wording, “the land which you are entering to possess” (Ezra 9:11), when speaking of the words of law which Israel failed to heed. In their failure, they were exiled, in their return from exile, they again failed to heed.

This is one of the main purposes of the Old Testament after the giving of the law. It is to show that Israel did not – and indeed could not – meet the demands of the law. Encouragement didn’t work, punishment didn’t work, and the attempts of people like Ezra and others to do their best at simply honoring the Lord through their efforts under the law didn’t work.

Israel didn’t learn, they continued to not learn, and to this day, their inability to learn this lesson has cost them greatly. Though they entered the land, they did not enter their rest. And today, back in the land once again, they have not entered their rest.

For now, and having left off “that you may live” from his words, Moses provides, instead, another reason for observing the law…

6 Therefore be careful to observe them;

The Hebrew is more specific – u-shemartem va’asitem – “And you shall keep, and do them.” One can keep and not do – “This is our law, but I am not going to do it.” Or one can “not” keep and yet do – “There is no law that says I should do this, but I am doing it because it is right.”

Israel, however, was given the law, they were to keep the law, and they were to do the law. This goes for common person as well as judge. A person could not do the law, and a judge could fail to punish him for that. Or, a person could not do the law, and a judge could punish him for that. In the case of the latter, the law is observed, and it is kept through the judge’s actions.

This is especially seen and highlighted in the times of the kings. When the people were without restraint, and the kings likewise failed to restrain the people, the Lord would intervene to judge because the laws were not kept.

However, at times, kings would come in and take the necessary action to correct the people and the Lord would bless the land. Kings are known in the record by their conduct before the law.

A good king might have the words “and he did right in the sight of the Lord,” recorded in his record. A bad king might have the words, “and he did evil in the sight of the Lord,” recorded in his record. At times, David was used as the standard, and a king’s record might say, “he did right in the sight of the Lord, as his father David had done.” These and other variations are given based on one overarching rule – that of the law…

6 (con’t) for this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes,

In keeping the law, there is – in the law – a promise of blessing from the Lord. When one is blessed, he prospers. There is contentment, wealth, abundance, and so on. When a person is seen in such a state, it is recognized that he must have wisdom and understanding.

In understanding this, the source of that wisdom and understanding is then observed. It logically follows that when a person prospers, the reason for it will want to be seen. In Israel’s prosperity, the framework of law which established them would then be heard and understood.

On the other hand, possessing the law, and yet not doing the law, is of little value. It further shows no wisdom at all. In fact, exactly the opposite is true. Israel had the law, and they – more often than not – failed to do the law.

The problem with this is that in the law are listed punishments for not doing the law. Those punishments came upon the people and the nations were quick to recognize why this had come about. The Lord even warned them, through Solomon, of exactly this –

“But if you or your sons at all turn from following Me, and do not keep My commandments and My statutes which I have set before you, but go and serve other gods and worship them, 7 then I will cut off Israel from the land which I have given them; and this house which I have consecrated for My name I will cast out of My sight. Israel will be a proverb and a byword among all peoples. 8 And as for this house, which is exalted, everyone who passes by it will be astonished and will hiss, and say, ‘Why has the Lord done thus to this land and to this house?’ 9 Then they will answer, ‘Because they forsook the Lord their God, who brought their fathers out of the land of Egypt, and have embraced other gods, and worshiped them and served them; therefore the Lord has brought all this calamity on them.’” 1 Kings 9:6-9

Either way, the law sets the parameters for how the peoples would view Israel. And the conduct of Israel was guided by the conduct of her leaders. Moses now conveys to them that it is the law, and it is obedience to the law, that will convey a positive image of Israel to the nations…

6 (con’t) and say, ‘Surely this great nation is a wise and understanding people.’

The psalms speak of the law of the Lord, of the blessings that follow in keeping them, and in the wisdom that is displayed in doing so –

“The testimony of the Lord is sure, making wise the simple;
8 The statutes of the Lord are right, rejoicing the heart;
The commandment of the Lord is pure, enlightening the eyes;
9 The fear of the Lord is clean, enduring forever;
The judgments of the Lord are true and righteous altogether.
10 More to be desired are they than gold,
Yea, than much fine gold;
Sweeter also than honey and the honeycomb.
11 Moreover by them Your servant is warned,
And in keeping them there is great reward.” Psalm 19:7-11

Here and elsewhere, this is stated. And throughout the times of the kings, this is validated. This is especially so with Solomon where he is set as the epitome of wisdom and understanding. In this state, the Queen of Sheba sought him out and experienced the truth of what Moses now conveys.

How Israel is viewed by the people of the world is based on this one overarching premise. No one can deny the moral uprightness and greatness of the law. Nations around the world have incorporated portions of it into their own laws.

But the law in and of itself, despite being great, is not what conveys greatness. Rather, adherence to it does. When it is not adhered to, the opposite is true. Israel’s identity is wholly tied up in the law. And, unfortunately, Israel’s failure to adhere to their own law is what brought them scoffing from the nations, exile, and being viewed as pariahs in their places of exile.

But, in their times of obedience, the law provided them something that no other nation had…

7 “For what great nation is there that has God so near to it,

The word elohim, or “God,” is a masculine plural noun. It can be translated as “God,” “a god,” or “gods,” depending on the context. Here, the word elohim, and the adjective qerovim, or “near,” are both plural. Therefore, this could be read, “that has God near to it,” “that has a god near to it,” or “that has gods near to it.”

Moses could be saying that there is one God, and that he is especially near to Israel – unlike any other nation. Or, he could be mocking the nations concerning their false gods.

What seems likely is that it should be rendered “a god,” or “gods.” It appears from the next clause that by using the name Yehovah, He is set in contrast to what is stated in this clause.

Either way, the statement is defined by the words “near to it.” No other nation was as close to God, or “gods,” as was Israel, and no other nation had a god or gods that were truly near to it. They were false gods that could not come near. Instead, the nations had to be the ones to draw near. But the Lord, in relation to Israel, was always near. That is explained by Moses saying…

7 (con’t) as the Lord our God is to us,

ka’Yehovah elohenu – “as Yehovah our God.” The contrast appears to show that the previous clause is referring to false gods. Otherwise, one would think that Moses would say, ha’elohim, or “the God,” as is seen at times. By not using the article there, and by naming Yehovah and calling Him “our God,” he has formed a complete and total contrast to the other nations.

They had no god near, but Israel had Yehovah near…

*7 (fin) for whatever reason we may call upon Him?

b’kal qareenu elav – “in all we may call upon Him.” These words form the center of the chiasm and they demonstrate that the greatness of Israel is tied directly to the Lord. But the word of the Lord is a reflection of who the Lord is. The two cannot be separated.

Therefore, the greatness of Israel rests solely on their adherence to the word of the Lord, meaning the law. The Lord is near to Israel only when they draw near to Him through obedience to His word. And this, then, brings us directly back to what was discussed in verse 2.

The law, meaning the word of the Lord, clearly and unambiguously spoke of the coming Messiah. And that coming Messiah was clearly revealed in its words. When Christ came, He told them as much –

“Do not think that I shall accuse you to the Father; there is one who accuses you—Moses, in whom you trust. 46 For if you believed Moses, you would believe Me; for he wrote about Me. 47 But if you do not believe his writings, how will you believe My words?” John 5:45-47

Moses wrote about Him, the prophets wrote about Him, and that is because they were inspired, by the Lord, to write about Him. At this time, there is no prophetic revelation from the Lord to Israel because Israel has rejected the Source of prophetic revelation.

If the Lord is near to Israel at this time, it is only in a protective sense, not in the friendly, relational sense that Moses speaks of here. His word says that they have seven more years of this law – the Law of Moses – ahead of them. That is intended to bring them into the New Covenant, and it will come to pass.

At that time, Israel will be as close to their God as the people of God, meaning the church, have been for the past two millennia. Moses asked, what nation has a god, or gods, so near to them?  The answer begs a negative response – “There is no such nation.”

However, through Christ Jesus, a people, even if not a nation, has the God – the true God – near to them. Paul speaks of that in Romans 10 when speaking of those who are the saved of the Lord through the blood of Christ. Citing Deuteronomy 32, he says, “I will provoke you to jealousy by those who are not a nation” (Romans 10:19).

While Israel has groaned under the punishment of having rejected the Lord, who is the embodiment of this law, the people of the world have streamed to Christ Jesus. He has been, and He remains, as close to us as the simple call out of a prayer under our breath.

When we need comfort, we can talk to Him and He will provide it. When we need reassurance, He is there to give it. And when we need to lay our hearts out to Him for the things we have done wrong, He is there to listen and to forgive.

Israel has missed this because they have missed Jesus. But the church will be called home, the focus of attention will be on Israel, and they will be brought into that sweet fellowship with their God that they failed to receive in times past. This is so that for whatever reason, all will be able to “call on Him.”

Closing Verse: “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. 29 For the gifts and the calling of God are irrevocable. 30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience, 31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy. 32 For God has committed them all to disobedience, that He might have mercy on all.” Romans 11:28-32

Next Week: Deuteronomy 4:8-14 Something to consider, ladies and gentlemen… (That They May Teach Their Children) (14th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

For Whatever Reason We May Call Upon Him

You shall not add to the word which I command you
Nor take from it, that you may keep
The commandments of the LORD your God
Which I command you, as my obedient sheep

Your eyes have seen what the LORD did at Baal Peor
For the LORD your God has destroyed, for sure
From among you all the men
Who followed Baal of Peor

But you who held fast to the LORD your God
Are alive today, every one of you still on this earth does trod

Surely I have taught you statutes and judgments
Just as the LORD my God commanded me
That you should act according to them in the land
Which you go to possess, from the Jordan to the Great Sea

Therefore be careful to observe them
For this is your wisdom and your understanding in the sight
Of the peoples who will hear all these statutes, and say
“Surely this great nation is a wise and understanding people
———-they have got things set just right

For what great nation is there
That has God so near to it, like a man’s own limb
As the LORD our God is to us
For whatever reason we may call upon Him?

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

2 You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the Lord your God which I command you. 3 Your eyes have seen what the Lord did at Baal Peor; for the Lord your God has destroyed from among you all the men who followed Baal of Peor. 4 But you who held fast to the Lord your God are alive today, every one of you.
5 “Surely I have taught you statutes and judgments, just as the Lord my God commanded me, that you should act according to them in the land which you go to possess. 6 Therefore be careful to observe them; for this is your wisdom and your understanding in the sight of the peoples who will hear all these statutes, and say, ‘Surely this great nation is a wise and understanding people.’
7 “For what great nation is there that has God so near to it, as the Lord our God is to us, for whatever reason we may call upon Him? 

 

1 John 5:18

Charlie Garrett 1 John (Written)

Sunday, 14 June 2020

We know that whoever is born of God does not sin; but he who has been born of God keeps himself, and the wicked one does not touch him. 1 John 5:18

John has been speaking of sins which lead to death, and those that do not. In his words, he was addressing such sins in believers – “If anyone sees his brother sinning.” He now turns to something that, on the surface, seems contradictory. He begins the thought with, “We know.” This is the first of three “We know” statements in a row, and which are presented just before the epistle ends.

This first one says, “We know that whoever is born of God does not sin.” The verb translated here as “is born” is a perfect participle. More literally, it says, “having been born.” It was something that occurred and the matter is settled. The person is born of God, and that is that. It is a surety, and it is reflected in what John said in Chapter 3 –

“Behold what manner of love the Father has bestowed on us, that we should be called children of God! Therefore the world does not know us, because it did not know Him. 2 Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.” 1 John 3:1, 2

To be born of God is to be a child of God. It contains the guarantee, promise, and surety that “we shall be like Him,” meaning like Jesus Christ. Deal done. John says of such a person that he “does not sin.” The verb is present tense. Right now, at this moment, and at each moment that follows, he does not sin. How can that be when he has just said, “If anyone sees his brother sinning”?

The answer comes from what Paul said in 2 Corinthians 5:18, 19 –

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.”

There is the committing of sin, and there is the imputation of guilt for sin. The two are completely separate concepts.

Citing the psalms, and referring to a reality which is now realized in Christ, Paul says in Romans 4:7, 8 –

“Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
8 Blessed is the man to whom the Lord shall not impute sin.”

Speaking of the position of a believer in Christ (meaning having died with Christ) and the benefit of that position, Paul says in Romans 6:7 –

“For he who has died has been freed from sin.”

And again, in Romans 6:18, Paul mirrors John’s words here and says believers have “been set free from sin.”

But Paul acknowledges that believers do, in fact, sin. For example, in 1 Corinthians 8:12, he says that we can sin against our brother and thus sin against Christ. Therefore, what Paul and John are both speaking of is the imputation of sin. We still do things which would otherwise be considered sin, but we are not imputed sin because we are “born of God.”

It is a note of eternal salvation all by itself. If we are born of God, and if we are no longer imputed sin, and if it is sin that separates us from God, then we can no longer be separated from God – because sin is no longer imputed. One plus one equals two in proper theology.

John next says, “but he who has been born of God keeps himself.” The Greek reads, “but the (One) having been begotten of God guards over him.” This is not referring to the person keeping himself from sin (which has just been shown to not be the case). Rather, and quite clearly, it is speaking of Jesus Christ – the One begotten of God – who protects the person from the imputation of sin.

The phrase ho gennētheis or “the was begotten” is only found here. John is clearly indicating that it is Jesus, and that He is guarding over those who have come to God through Him. The verb is present tense. Right now, at this moment, and at each moment that follows, He (Jesus) guards over him (the one born of God). Because of this, the resounding words of joy are next stated by John, “and the wicked one does not touch him.”

If sin was still imputed to a believer, meaning any sin at all – any single infraction – then that believer would lose his salvation. It only took one sin of Adam to plunge all of humanity into absolute and complete separation from God. The spiritual connection to God was lost, and it was only restored through the Person and work of Jesus Christ. Until that happened, all humanity was under the authority of the wicked one – meaning the devil. But this takes us right back to 1 John 3:8, 9 –

“He who sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. 9 Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.”

A change takes place in the believer when he comes to Christ. That change is one which is noted by Christ, and from then on, He personally covers the believer. The word that John uses, and which is translated as “touch,” is haptomai. As noted by HELPS Word Studies, it signifies “touching that influences.” It is touching “in a way that alters (changes, modifies) them.”

The devil can no longer modify what has been wrought by Christ. He may be able to ruin our day, ruin our testimony, or makes us miserable through allowed testing (see the book of Job), but he may not in any way change our state before God, because sin is no longer imputed to us.

It would be a pitiful existence if we were saved by Christ, just to be lost again to the devil. It would demonstrate a failure in the intent and purpose of Christ’s coming in the first place. But man is saved by Christ, he remains saved by Christ, and he will forever continue to be saved by the glorious Lord Jesus Christ.

Life application: Yes, we may be afflicted by Satan or his demons, but He can never possess us. We are securely in the powerful grasp of Jesus and should have no fear that we can ever lose our salvation. The devil is permanently defeated in our lives.

Understanding this truth, no person who teaches that a believer can lose his salvation should be heeded. That person is to be rejected, his theology is to be ignored, and his lack of understanding the glory of what God has done in Jesus Christ is to be looked at with utter astonishment. Such a teaching diminishes the glory of what God has done, it mars the significance of the cross, and it mocks the power of Christ to continue to protect those who have come to Him by faith. Turn away from such perverse people.

Lord, we know that the devil will buffet us and try to pull us away from You, but we also know that You are stronger than him – infinitely stronger. We will have no fear as we go about our lives. Should we falter, we will get back up, brush ourselves off, and proceed on in Your good grace! You are fully able to keep us from his ability to gain control over us ever again. Thank You for this surety! Amen.

 

 

 

 

 

 

 

 

1 John 5:17

Charlie Garrett 1 John (Written)

Saturday, 13 June 2020

All unrighteousness is sin, and there is sin not leading to death. 1 John 5:17

In the previous verse, John spoke of sin leading to death, and of sin not leading to death. He now notes that “All unrighteousness is sin.” It is a general proposition similar to what he said in 1 John 3:4 –

“Whoever commits sin also commits lawlessness, and sin is lawlessness.”

Despite what he noted about sin that does not lead to death, John is emphatic that all unrighteousness is sin. The difference is that some sins lead to death and some don’t, but all are an offense to God and cause a rift between us and Him.

John has included this statement to show that those sins which do not lead to death are still in the same category as those that do. We cannot point our fingers at another believer (John is speaking to and about believers, as was noted in the previous verse) and say, “Your sin is greater than my sin.” All unrighteousness is, in fact, sin. The difference in the outcome of committing one sin or another does not change the fact that a state of unrighteousness exists. He notes this because “there is sin not leading to death.”

The statement is obvious, but it was necessary to repeat. Just because people commit unrighteous acts (sin), it does not mean that they will die because of it. A believer may get drunk. It is unrighteousness (Ephesians 5:18). However, it will not necessarily lead to death. On the other hand, a believer may be an alcoholic and – unless he leaves that lifestyle – it will lead to his death. But what John emphasizes is that the one who got drunk has committed unrighteousness, just as the alcoholic commits unrighteousness.

Having noted this, and understanding the ultimate consequences of sin, as well as the redemption from the state of sin (because we are familiar with Paul’s letters which have been placed prior to John’s epistle), John has tremendously good news to repeat to those of us who – with all certainty – commit acts of unrighteousness, and thus commit acts of sin. He will lay out that good news in the next verse.

Life application: When we sin – whether it is sin that could lead to death or not – we are to confess it as such. To act high-handedly against God because of unrepentant sin is an act of defiance and demonstrates that we really don’t appreciate the position we are in (meaning in Christ).

Jesus did more for us at the cross of Calvary than we will ever be able to imagine. The divide between us and God was infinite in its scope. Thus, there was the need for Him to unite with human flesh in order to bridge that gap. Jesus is the finite united with the infinite. In the capacity of His finite humanity, He fulfilled the law which we could never meet. Then He gave His life up in exchange for ours (in which were already condemned as is noted in John 3:18).

God accepted this as a perfectly just exchange – the law was satisfied by Jesus on our behalf. Our salvation places us in Christ, and therefore we are sinless in Him on a positional basis. When God sees us, He is looking at us through the filtering lens of Jesus. Because of this, we can never be condemned again, but this in no way excuses us sinning intentionally or sinning and not confessing it as sin.

When we do these things, we lose rewards at the Judgment Seat of Christ, and we also harm the fellowship with God that we should be enjoying now. How can the Holy Spirit fill us when we are disobedient to Him? He cannot. So, let us attempt to keep from sin, confess sin when it occurs, and pray for others when they sin. All of this is pleasing to God and keeps us in a right relationship with Him.

As always Lord, when we contemplate the great work You wrought on our behalf, it makes our sin seem so utterly vile. Because of this, may we never look at it any other way. Instead, may we see our sin for what it is – rebellion against You and unrighteousness that needs to be dealt with. We love You, Lord, and we desire to be obedient to You always. Amen.

 

 

 

 

 

 

 

 

1 John 5:16

Charlie Garrett 1 John (Written)

Friday, 12 June 2020

If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death. There is sin leading to death. I do not say that he should pray about that. 1 John 5:16

John now presents a supposition concerning a brother in Christ and the remedial action for what is proposed. He begins with, “If anyone.” It is speaking of any believer in Christ. Should a believer fall into this category, John has words of instruction to follow. This instruction is that if any believer “sees his brother sinning a sin.” The verb is a present participle. The person is actively engaged in committing sin.

John next describes that sin as one “which does not lead to death.” The Greek is more strictly stated, “not unto death.” The person is sinning a sin that will not result in his death. What does that mean? It is not speaking of something that could lead to spiritual death and separation from God. This is certain because Paul has already instructed the church on this matter. In 2 Corinthians 5, he said –

“Now all things are of God, who has reconciled us to Himself through Jesus Christ, and has given us the ministry of reconciliation, 19 that is, that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation.” 2 Corinthians 5:18, 19

In Christ, God is no longer imputing sin to a person. What this means is that a believer may commit sin, but it is not recognized as such. This is evident for two reasons from the hand of John. First, John speaks of a brother “sinning a sin.” Therefore, believers can commit acts which are sinful. Secondly, however, John will say in just two verses “that whoever is born of God does not sin.” He is referring to what Paul says in 2 Corinthians. In God’s eyes, even if sin is committed, it is no longer imputed.

What John is then speaking of now is an act of unrighteousness being committed by a believing brother that could lead to his physical death, not his spiritual death and a resulting return to separation from God. The salvation is secured and can never be lost, but a loss of life in the act of sinning can occur. In such a case, the person seeing the sin is given instruction. John says, “he will ask.”

In this, the verb is in the future tense. As Vincent’s Word studies notes of this, it “expresses not merely permission (it shall be permitted him to ask), but the certainty that, as a Christian brother, he will ask. An injunction to that effect is implied.” It is the believer’s responsibility to pray for other believers who are found to be “sinning a sin” which does not lead to death. In this, a promise is made, saying, “and He will give him life.”

Who the “he” is referring to is not completely discernible from the Greek. The NKJV capitalizes it, signifying they believe it is God. However, it could be referring to the petitioner. His actions through prayer are what lead to life (see James 5:20). Either is possible, but the more likely rendering is that it is God who is being referred to.

John again stresses the fact that this injunction is “for those who commit sin not leading to death.” In this, John has gone from the third person singular to the third person plural – from “him” to “them.” He has now made the proposition a general statement. In other words, anytime such an event occurs, the believer is to pray for a person whose sin does not lead to death. Therefore, all believers are to pray for their brothers who fall into this category. It is an expected part of the conduct of those in the church.

John then turns to the exception stating, “There is sin leading to death.” It is rightly translated. Some versions say, “There is a sin leading to death.” This is incorrect. It is not speaking of only one sin that could lead to death. Rather, it is a general proposition concerning any sin that leads to death. If a believer is sinning a sin that leads to death, John says, “I do not say that he should pray about that.”

The words, “a sin that leads to death,” are the most difficult of the words of this verse, and there are various views on what is meant. The words of the final clause give insights into it. First, the words of the Greek Old Testament in Numbers 18:22 speak of incurring a death-bearing sin. It is a sin that leads to death. In a translation from the Hebrew, that verse says –

“Hereafter the children of Israel shall not come near the tabernacle of meeting, lest they bear sin and die.” Numbers 18:22

The idea here is one of physical death caused by one’s disobedient action in relation to the holy things of God. In overstepping their position within Israel by violating those holy duties, they would incur guilt and die. Paul speaks of this type of thing in the New Testament –

“But let a man examine himself, and so let him eat of the bread and drink of the cup. 29 For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. 30 For this reason many are weak and sick among you, and many sleep.” 1 Corinthians 11:28-30

The believers at Corinth had committed sin which leads to death. This is perfectly evident from the context of Paul’s words. They had partaken of the holy things in an unworthy manner, and they had gotten sick and/or died. This was a “sin leading to death.”

This can also be referring to an ongoing and habitual sin. In 1 Corinthians 5, there is the account of someone committing an immensely degrading sin. Paul said to hand that man over to Satan for the destruction of his flesh (sin which will lead to death if not terminated) so that his soul may be saved on the day when Jesus visits us. Such a sin leads to death. Therefore, any sin which will result in death is included.

John says, “I do not say that he should pray about that.” He does not say we cannot pray about that, but that it is not to be expected or anticipated.

In such a case, when a believer – knowing that his actions are unholy – continues in that unholy manner, he then brings discredit upon the holy things of the Lord. Rather than prayer, he needs instruction and to be called out for his actions. If he continues in his inappropriate behavior, why would anyone pray for that?

Again, this is not – as so many scholars attempt to define it – speaking of a loss of salvation. It cannot be, because believers are no longer being imputed sin. As noted, John will confirm that in just two verses. This is referring to the physical death of a believer for sin which leads to that physical death.

Life application: If you treat the holy things of the Lord improperly, Paul indicates that you may actually die from that conduct. If you sleep around, maybe you will get AIDS or get shot by someone’s husband. If you drink heavily, your liver is going to go, and your life will end. If you rob a bank to feed your family, the security officer may send you off to the check-out counter of life.

As you can see, sin leading to death is obviously something that brings discredit upon the name of Jesus who saved you in the first place. John says that we don’t necessarily need to pray about this type of thing. In such cases, our fellow Christians have made their own beds and are now destined to lie in them. Choices like this bear the due penalty they deserve. Prayer for them is not necessary or expected.

Lord Jesus, each of us has sinned since we came to You. We also see fellow Christians doing the same. In times when this sin isn’t active and with a high hand, give us the sense to pray about it for restoration. When the sin is an active affront to You and Your honor, may You judge according to Your wisdom and bring about whatever will lead to the most glory for You. Amen.

 

 

 

 

1 John 5:15

Charlie Garrett 1 John (Written)

Thursday, 11 June 2020

And if we know that He hears us, whatever we ask, we know that we have the petitions that we have asked of Him. 1 John 5:15

Here John uses the word “if” again, just as he did in the previous verse –

“if we ask anything according to His will, He hears us.”
“if we know that He hears us.”

The first “if” makes the statement conditional. We must ask according to His will. If this is the case, He hears us. The second “if” sets the tone for the coming proposition. It is not a conditional statement, but rather a rhetorical device – a note of surety – based on the first proposition. One could paraphrase it, “And as we know, based on the fact that we have asked according to His will, that He hears us.”

With this understanding, John then says, “whatever we ask.” These words belong to the conditional statement of the previous verse –

“if we ask anything according to His will.”
Then… “whatever we ask.”

The “whatever we ask” must be “according to His will.” If this is so, then we know that He hears us, and “we know that we have the petitions we have asked of Him.”

It must be remembered that nothing goes unheard by God. In Isaiah it says –

“But your iniquities have separated you from your God;
And your sins have hidden His face from you,
So that He will not hear.” Isaiah 59:2

The word “hear” does not mean He is unaware. It means that He does not actively acknowledge. That God is aware of every word spoken is conveyed by Jesus –

“But I say to you that for every idle word men may speak, they will give account of it in the day of judgment.” Matthew 12:36

God is aware of all things, including every word ever spoken. However, God does not “hear” in the sense of acknowledgment, unless certain conditions are met. One of the conditions is that a prayer must be from a person in Christ. As He is the mediator between God and man, then no word of prayer will be “heard” by God if it comes from an unbeliever. Another condition is that a person’s prayer must be in accord with His will. If it is, then God “hears” that prayer.

In meeting these requirements, John assures us that “we have the petitions that we have asked of Him.” This, again, does not mean that they will be exactly as we asked. We ask without clarity of thought. Therefore, if we ask for something that is in accord with His will, but it is not in accord with His plans, He will give it to us, but only in the manner in which it aligns with both.

For example, a person may ask God for a particular wife. That is in accord with His will – meaning marriage. But His plan may be that the person marries another woman who will bear a son that will accomplish things according to His plan for furthering the gospel. In this, He has actually given us what is according to His will, but it is also according to His plan – something we are unaware of.

Therefore, there may be delays in answers to prayers, there may be seemingly no response at all to them (which is a response all by itself), there may be amendments to the response, and so on. God is not dismissive of our prayers, but He is above them – knowing what each response will result in. Therefore, it is incumbent on us to acknowledge the truth in God’s word, accept that God hears, and accept that we have what we have asked for, even if it doesn’t appear to be what we desired.

God is not required to respond to our prayers as if they were dictates to Him. He graciously responds to our prayers as a Father – knowing what is best, withholding what is harmful, and directing our lives according to a plan that is infinitely more detailed than our shortsighted prayers may be.

Life application: As learned in the previous verse, if we ask anything “according to His will,” He hears that petition. The words of this verse, “And if we know,” lead in and assumes that the rest of the thought is an axiom – a truth that is given. If the two are in agreement, then we have the petitions that we asked of Him. This action of knowing is to be taken at face value – it is completely certain. So why do we ask and not receive?

Why do we pray, and our prayer isn’t acted upon in the manner we ask? Because it is not in accordance with His will. If we ask that our beloved child not be taken from us, and yet he or she is, this in no way means that we were wrong in asking, but it means that God’s will is that the child is to be taken. If we ask for our cancer to be healed and it isn’t, this in no way means that God didn’t hear, but that God has chosen to allow us to continue with the cancer.

This shouldn’t lead to a fatalistic attitude that God doesn’t hear, but it should remind us that God’s will and His way are not ours. He is the Creator, we are the creation; He is the potter, we are the clay.

It is unreasonable to think that we can demand anything of God. But it is also unreasonable for us to get upset when a heartfelt prayer isn’t responded to in the manner in which we would like. He has an eternal plan for billions of people. We have a temporal life which will end, and we also have limited knowledge of His workings. Therefore, we pray, we believe, and yet in the end we acknowledge, “Thy will be done, O God.”

Lord God, when we come to You through Christ, our prayers are heard, and our petitions are answered. We believe this because Your word says it is true. But we understand that our prayers are not always in line with Your will. And so, the answer to our petition isn’t always what we want. Help us to be adults – mature in our thinking – concerning Your plan, and not only for our immediate desires. When our will is in accord with Your will, may Your will be done. Amen.