Verse 18. If I regard iniquity in my heart. If, having seen it to be there, I continue to gaze upon it without aversion; if I cherish it, have a side glance of love toward it, excuse it, and palliate it;
The Lord will not hear me. How can he? Can I desire him to connive at my sin, and accept me while I wilfully cling to any evil way? Nothing hinders prayer like iniquity harboured in the breast; as with Cain, so with us, sin lieth at the door, and blocks the passage. If thou listen to the devil, God will not listen to thee. If you refuse to hear God's commands, he will surely refuse to hear thy prayers. An imperfect petition God will hear for Christ's sake, but not one which is wilfully miswritten by a traitor's hand. For God to accept our devotions, while we are delighting in sin, would be to make himself the God of hypocrites, which is a fitter name for Satan than for the Holy One of Israel.
EXPLANATORY NOTES AND QUAINT SAYINGS
Verse 18. If I regard iniquity in my heart, the Lord will not hear me. The very supposition that "if he regarded iniquity in his heart, the Lord would not hear him," implies the possibility that such may be the state even of believers; and there is abundant reason to fear that it is in this way their prayers are so often hindered, and their supplications so frequently remain unanswered. Nor is it difficult to conceive how believers may be chargeable with regarding iniquity in their heart, even amidst all the solemnity of coming into the immediate presence of God, and directly addressing him in the language of prayer and supplication. It is possible that they may put themselves into such a situation, in a state of mind but little fitted for engaging in that holy exercise; the world, in one form or another, may for the time have the ascendancy in their hearts; and there may have been so much formality in their confessions, and so much indifference in their supplications, that when the exercise is over, they could not honestly declare that they really meant what they acknowledged, or seriously desired what they prayed for. A Christian, it is true, could not be contented to remain in a state like this; and, when he is awakened from it, as he sooner or later will be, he cannot fail to look back upon it with humiliation and shame. But we fear there are seasons in which believers themselves may make a very near approach to such a state; and what then is the true interpretation of prayers offered up at such a moment? It is in fact saying, that there is something which, for the time, they prefer to what they are formally asking of God; that, though the blessing which they do ask may be for a time withheld, yet they would find a compensation in the enjoyment of the worldly things which do at the moment engross their affections; and that, in reality, they would not choose to have at that instant such an abundant communication of spiritual influence imparted to them, as would render these worldly objects less valuable in their estimation, and would turn the whole tide of their affections towards spiritual things... The Christian may sometimes betake himself to prayer, to ask counsel of God in some perplexity regarding divine truth, or to seek direction in some doubtful point of duty; but, instead of being prepared fairly to exercise his judgment in the hope that, while doing so, the considerations that lie of the side of truth will be made to his mind clear and convincing; he may have allowed his inclinations so to influence and bias his judgment towards the side of error, or in favour of the line of conduct which he wishes to pursue, that when he asks counsel it may only be in the hope that his previous opinion will be confirmed, and when he seeks direction it is in reality on a point about which he was previously determined... Another case is, I fear, but too common, and in which the believer may be still more directly chargeable with regarding iniquity in his heart. It is possible that there may be in his heart or life something which he is conscious is not altogether as it should be -- some earthly attachment which he cannot easily justify -- or some point of conformity to the maxims and practices of the world, which he finds it difficult to reconcile with christian principle; and yet all the struggle which these have from time to time cost him, may only have been an effort of ingenuity on his part to retain them without doing direct violence to conscience -- a laborious getting up of arguments whereby to show how they may be defended, or in what way they may lawfully be gone into; while the true and simple reason of his going into them, namely, the love of the world, is all the while kept out of view. And, as an experimental proof of how weak and inconclusive all these arguments are, and at the same time how unwilling he still is to relinquish his favourite objects, he may be conscious that in confessing his sins he leaves them out of the enumeration, rather because he would willingly pass them over, than because he is convinced that they need not be there; he may feel that he cannot and dare not make them the immediate subject of solemn and deliberate communing with God; and, after all his multiplied and ingenuous defences, he may be reconciled to them at last, only by ceasing to agitate the question whether they are lawful or not. Robert Gordon, D.D., 1825.
Verse 18. Whence is it that a man's regarding or loving sin in his heart hinders his prayers from acceptance with God?
- The first reason is, because in this case he cannot
pray by the Spirit. All prayers that are acceptable
with God are the breathings of his own Spirit with us.
Ro 8:26 . As without the intercession of Christ we
cannot have our prayers accepted, so without the
intercession of the Spirit we cannot pray...
- The second reason is, because as long as a man
regards iniquity in his heart he cannot pray in faith;
that is, he cannot build a rational confidence upon any
promise that God will accept him. Now, faith always
respects the promise, and promise of acceptance is made
only to the upright: so long, therefore, as men cherish
a love of sin in their heart, they either understand
not the promises, and so they pray without
understanding, or they understand them, and yet
misapply them to themselves, and so they pray in
presumption: in neither case, they have little cause to
hope for acceptance...
Verse 18. If I regard iniquity in my heart, the Lord will not hear me. Though the subject matter of a saint's prayer be founded on the word, yet if the end he aims at be not levelled right, this is a door at which his prayer will be stopped: "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." James 4:3 . Take, I confess, a Christian in his right temper, and he aims at the glory of God; yet, as a needle that is touched with a loadstone may be removed from its point to which nature hath espoused it, though trembling till it again recovers it; so a gracious soul may in a particular act and request vary from this end, being jogged by Satan, yea, disturbed by an enemy nearer home -- his own unmortified corruption. Do you not think it possible for a saint, in distress of body and spirit, to pray for health in the one, and comfort in the other, with too selfish a respect to his own ease and quiet? Yes, surely; and to pray for gifts and assistance in some eminent service, with an eye to his own credit and applause; to pray for a child with too inordinate a desire that the honour of his house may be built up in him. And this may be understood as the sense, in part, of that expression, If I regard iniquity in my heart, the Lord will not hear me. For though to desire our own health, peace, and reputation, be not an iniquity, when contained within the limits that God hath set; yet, when they overflow at such a height, as to overtop the glory of God, yea, to stand but in a level with it, they are a great abomination. That which in the first or second degree is wholesome food, would be rank poison in the fourth or fifth: therefore, Christian, catechize thyself, before thou prayest: O, my soul, what sends thee on this errand? Know but thy own mind what thou prayest for, and thou mayest soon know God's mind how thou shalt speed. Secure God his glory, and thou mayest soon know God's mind how thou shalt speed. William Gurnall.
Verse 18. If I regard iniquity in my heart, the Lord will not hear me.
Verse 18-20. Lord, I find David making a syllogism, in mood and figure, two propositions he perfected. If I regard iniquity in my heart, the Lord will not hear me; but verily God hath heard me; he hath attended to the voice of my prayer. Now I expected that David should have concluded thus: "Therefore I regard not wickedness in my heart; but far otherwise he concludes": Blessed be God, which hath not turned away my prayer, nor his mercy from me. Thus David had deceived, but not wronged me. I looked that he should have clapped the crown on his own, and he puts it on God's head. I will learn this excellent logic; for I like David's better than Aristotle's syllogisms, that whatsoever the premise be, I make God's glory the conclusion. Thomas Fuller.
HINTS FOR PASTORS AND LAYPERSONS
The test admitted. The test applied. The test approved.