Does God answer prayer?

c. 426–429 · John Cassian, Conferences (Conlationes) 9.34

For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened;” and again: “All things whatsoever ye shall ask in prayer believing ye shall receive, and nothing shall be impossible to you.” And therefore even if all the grounds for being heard which we have mentioned are altogether wanting, at any rate the earnestness of importunity may animate us, as this is placed in the power of any one who wills without the difficulties of any merits or labours. But let not any suppliant doubt that he certainly will not be heard, so long as he doubts whether he is heard. But that this also shall be sought from the Lord unweariedly, we are taught by the example of the blessed Daniel, as, though he was heard from the first day on which he began to pray, he only obtained the result of his petition after one and twenty days. Wherefore we also ought not to grow slack in the earnestness of the prayers we have begun, if we fancy that the answer comes but slowly, for fear lest perhaps the gift of the answer be in God’s providence delayed, or the angel, who was to bring the Divine blessing to us, may when he comes forth from the Presence of the Almighty be hindered by the resistance of the devil, as it is certain that he cannot transmit and bring to us the desired boon, if he finds that we slack off from the earnestness of the petition made.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.95

From what has been said it appears that prayers and pious desires are causes of some things that are done by God. It has been shown above (Chap. LXXVII) that divine providence does not bar the working of other causes, nay, rather it directs them in the work of imposing upon creation the order which providence in its own counsels has determined upon. Thus secondary causes are not inconsistent with providence, but rather carry providence into effect. Thus then prayers are efficacious with God, not however as breaking through the order of divine providence, because this very arrangement, that such a concession be made to such a petitioner, falls under the order of divine providence. Therefore to say that we should not pray to gain any thing of God, because the order of His providence is unchangeable, is like saying that we should not walk to get to a place, nor eat to support life.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.95

Thus secondary causes are not inconsistent with providence, but rather carry providence into effect. Thus then prayers are efficacious with God, not however as breaking through the order of divine providence, because this very arrangement, that such a concession be made to such a petitioner, falls under the order of divine providence. Therefore to say that we should not pray to gain any thing of God, because the order of His providence is unchangeable, is like saying that we should not walk to get to a place, nor eat to support life.

1559 · John Calvin, Institutes of the Christian Religion 3.20.3

Moreover, having obtained what we asked, being persuaded that he has answered our prayers, we are led to long more earnestly for his favour, and at the same time have greater pleasure in welcoming the blessings which we perceive to have been obtained by our prayers. Lastly, use and experience confirm the thought of his providence in our minds in a manner adapted to our weakness, when we understand that he not only promises that he will never fail us, and spontaneously gives us access to approach him in every time of need, but has his hand always stretched out to assist his people, not amusing them with words, but proving himself to be a present aid. For these reasons, though our most merciful Father never slumbers nor sleeps, he very often seems to do so, that thus he may exercise us, when we might otherwise be listless and slothful, in asking, entreating, and earnestly beseeching him to our great good. It is very absurd, therefore, to dissuade men from prayer, by pretending that Divine Providence, which is always watching over the government of the universe, is in vain importuned by our supplications, when, on the contrary, the Lord himself declares, that he is “nigh unto all that call upon him, to all that call upon him in truth” (Ps. 145:18). No better is the frivolous allegation of others, that it is superfluous to pray for things which the Lord is ready of his own accord to bestow; since it is his pleasure that those very things which flow from his spontaneous liberality should be acknowledged as conceded to our prayers.

1566 · Martin Luther, Table Talk 12

It is impossible that God should not hear the prayers which with faith are made in Christ, though he give not according to the measure, manner, and time we dictate, for he will not be tied. In such sort dealt God with the mother of St Augustine; she prayed to God that her son might be converted, but as yet it would not be; then she ran to the learned, entreating them to persuade and advise him thereunto. She propounded unto him a marriage with a Christian virgin, that thereby he might be drawn and brought to the Christian faith, but all would not do as yet.

1735–1736 · Jonathan Edwards, The Most High a Prayer-Hearing God 1

God never gains any knowledge by information. He knows what we want, a thousand times more perfectly than we do ourselves, before we ask him. For though, speaking after the manner of men, God is sometimes represented as if he were moved and persuaded by the prayers of his people; yet it is not to be thought that God is properly moved or made willing by our prayers; for it is no more possible that there should be any new inclination or will in God, than new knowledge. The mercy of God is not moved or drawn by any thing in the creature; but the spring of God’s beneficence is within himself only; he is self-moved; and whatsoever mercy he bestows, the reason and ground of it is not to be sought for in the creature, but in God’s own good pleasure. It is the will of God to bestow mercy in this way, viz. in answer to prayer, when he designs beforehand to bestow mercy, yea, when he has promised it; as Ezek. xxxvi. 35, 37.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.20

When a man enters upon any great enterprise, he lays down beforehand the plan of his operations; selects and determines his means, and assigns to each subordinate the part he is to act; he may require each to apply continually for guidance and directions; and may assure him that his requests for assistance and guidance shall be answered. Were it possible that every instance of such application or request could be foreseen and the answer predetermined, this would not be inconsistent with the duty or propriety of such requests being made, or with the liberty of action on the part of the controller. This illustration may amount to little; but it is certain that the Scriptures teach both foreordination and the efficacy of prayer. The two, therefore, cannot be inconsistent. God has not determined to accomplish his purposes without the use of means; and among those means, the prayers of his people have their appropriate place. If the objection to prayer, founded on the foreordination of events, be valid, it is valid against the use of means in any case. If it be unreasonable to say, ‘If it be foreordained that I should live, it is not necessary for me to eat,’ it is no less unreasonable for me to say, ‘If it be foreordained that I should receive any good, it is not necessary for me to ask for it.’

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.20

In 1 John v. 14, the condition elsewhere implied is expressed. “This is the confidence that we have in Him, that if we ask anything according to his will, He heareth us.” The promise, however, gives the assurance that all prayers offered in faith, for things according to the will of God, will be answered. The answer, indeed, may be given, as in the case of Paul when he prayed to be delivered from the thorn in the flesh, in a way we do not expect. But the answer will be such as we, if duly enlightened, would ourselves desire. More than this we need not wish. Want of confidence in these precious promises of God; want of faith in his disposition and readiness to hear us, is one of the greatest and most common defects in the prayers of Christians. Every father desires the confidence of his children, and is grieved by any evidence of distrust; and God is our Father; He demands from us the feelings which children ought to have towards their earthly parents.

1873 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 19 (1873) 1091

Our Lord Jesus Christ comes forward and He says to us this morning, "My dear Children, the decrees of God need not trouble you. There is nothing in them inconsistent with your prayers being heard. 'I say unto you, Ask, and it shall be given you.'" Now, who is He that says this? Why it is He that has been with the Father from the beginning—"the same was in the beginning with God"—and He knows what the purposes of the Father are and what the heart of God is, for He has told us in another place, "the Father Himself loves you." Now, since He knows the decrees of the Father and the heart of the Father, He can tell us with the absolute certainty of an eyewitness that there is nothing in the eternal purposes in conflict with this Truth of God, that he that asks, receives, and he that seeks finds.

1873 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 19 (1873) 1103

I do not know of any prayer worth praying which does not come into contact with some natural Law or other and yet I believe in prayers being heard! It is said that God will not change the Laws of Nature for us, and I reply, "Whoever said He would?" The Lord has ways of answering our prayers irrespective of the working of miracles or suspending laws. He used to hear prayer by miracle, but as I have often said to you, that seems a rougher way of achieving His purpose—it is like stopping a vast machine for a small result—He knows how to accomplish His ends and hear our prayers by I know not what secret means. Perhaps there are other forces and laws which He has arranged to bring into action just at times when prayer, also, acts.

1882 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 28 (1882) 1657

Both verses show you the importance of the prayer and both together, will, I hope, enlist your earnest attention to what I may have to say upon it. It is a very sweet remark that every prayer is an inverted promise. That is to say, God promises us such a blessing and, therefore, we pray for it. Or, if you please, if God teaches us to pray for any good thing, we may gather, by implication, the assurance that He means to give it! If you feel in your heart a God-inspired desire to ask a certain favor, it is because God intends to bestow it upon you! A prayer is the shadow of a coming blessing. Therefore we pray because the blessing is coming! It is said that prayer cannot alter the purpose of God. Of course it cannot! It does not alter it, but indicates it, and since people are moved to pray this way or that way by the Spirit of God, it is because the Spirit knows the mind of God and His movement to pray is a Revelation of the mind of God to the praying one! Believing supplication is God writing His desires upon the hearts of His own children with the intent to fulfill them.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 17

In reality, the immutability of God’s counsel is ever still in perfect harmony with His liberty to do whatsoever He will. Not so were the prayers of the Son and His people taken up into the eternal decrees that their effect should only be an apparent one; but so, that the Father-heart holds itself open and free to listen to every prayer that rises through the Son, and that God does indeed allow Himself to be decided by prayer to do what He otherwise would not have done.

1888 · W. G. Blaikie, The Expositor's Bible: The First Book of Samuel Chapter II. Hannah’s Faith Rewarded

But whatever be the reasons for the apparent silence of God, we may rest assured that hearing prayer is the law of His kingdom. Old Testament and New alike bear witness to this. Every verse of the Psalms proclaims it. Alike by precept and example our Lord constantly enforced it. Every Apostle takes up the theme, and urges the duty and the privilege. We may say of prayer as St. Paul said of the resurrection—if prayer be not heard our preaching is vain, and your faith is vain. And what true Christian is there who cannot add testimonies from his own history to the same effect? If the answer to some of your prayers be delayed, has it not come to many of them? Come, too, very conspicuously, so that you were amazed, and almost awed? And if there be prayers that have not yet been answered, or in reference to which you have no knowledge of an answer, can you not afford to wait till God gives the explanation? And when the explanation comes, have you not much cause to believe that it will redound to the praise of God, and that many things, in reference to which you could at the time see nothing but what was dark and terrible, may turn out when fully explained to furnish new and overwhelming testimony that “God is love?”

1895 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 41 (1895) 2436

When you are dealing with men, this is not always true. You may ask and not receive. You may seek and not find—you may knock and not have the door opened to you. But when you deal with God, there are no failures or refusals! Every true asker receives; every true seeker finds; and every true knocker has the door opened to him!

1897 · John of Kronstadt, My Life in Christ Part I

Remember that not a single word is lost during prayer, if you say it from your heart; God hears each word, and weighs it in a balance. Sometimes it seems to us that our words only strike the air in vain, and sound as the voice of one crying in the wilderness. No, no; it is not so! We must remember that God understands us when we pray, that is, our words, just as those who pray perfectly understand the words themselves, for man is God's image. The Lord responds to every desire of the heart, expressed in words or unexpressed.

1559 · John Calvin, Institutes of the Christian Religion 3.20.51

If, with minds thus framed to obedience, we allow ourselves to be governed by the laws of Divine Providence, we shall easily learn to persevere in prayer, and suspending our own desires wait patiently for the Lord, certain, however little the appearance of it may be, that he is always present with us, and will in his own time show how very far he was from turning a deaf ear to prayers, though to the eyes of men they may seem to be disregarded. This will be a very present consolation, if at any time God does not grant an immediate answer to our prayers, preventing us from fainting or giving way to despondency, as those are wont to do who, in invoking God, are so borne away by their own fervor, that unless he yield on their first importunity and give present help, they immediately imagine that he is angry and offended with them and abandoning all hope of success cease from prayer. On the contrary, deferring our hope with well tempered equanimity, let us insist with that perseverance which is so strongly recommended to us in Scripture.

1645 · Thomas Shepard, The Sound Believer Chapter II

It is true, the Lord may sometimes not hear us presently, for our praying time is our sowing time; we must not look presently for the harvest. "The Lord hears the prayer of the destitute," (Ps. cii. 17): the original word is, of the "shrub," or "naked place of the desert," which the prophet saith (Jer. xvii. 6) "sees no good when good comes": yet such as feel themselves such, the Lord doth regard them, and will have a time to answer them; and though the Lord may not give us the thing we pray for, nor so good a thing of the same kind, yet he ever gives us the end of our prayers: he that is at sea, and wants stiff winds to carry him to his port, yet hath no cause to complain if the Lord secretly carries him in by a strong current of the sea itself; and it is certain, at the end of all God's dealing with you, you shall then see how the Lord hath not failed to answer you in any one particular.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 10. Direction Eleventh. The necessary duty of the Christian, as clothed in the Whole

Learn to distinguish betwixt God’s hearing and his answering the saint’s prayer. Every faithful prayer is heard, and makes an acceptable report in God’s ear as soon as it is shot; but God doth not always speedily answer it. The father, at the reading of his son’s letter—which comes haply on some begging errand—likes the motion; his heart closeth with it, and a grant is there passed; but he takes his own time to send his despatch, and let his son know this. Princes have their books of remembrance, wherein they write the names of their favourites whom they intend to prefer, haply some years before their gracious purpose opens itself to them. Mordecai’s name stood in Ahasuerus’ book some while before his honour was conferred. Thus God records the names of his saints and their prayers. ‘The Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name,’ Mal. 3:16. But they hear not of God in his providential answer, haply, a long time after. Abraham prays for a child, and is heard, but how many years interpose before he hath him in his arms? Truly so many that he goes into Hagar—partly by his wife’s counsel and his own weakness—to obtain that with a by‑blow for which God himself had undertaken.

1692 · Thomas Watson, The Lord's Prayer intro

God is both ready to hear and grant prayer, which should encourage faith in prayer. Some may say, they have prayed, but have had no answer. God may hear prayer, though he does not immediately answer it. We write a letter to a friend, he may have received it, though we have yet had no answer to it. Perhaps thou prayest for the light of God’s face; he may lend thee an ear, though he does not show thee his face. God may give an answer to prayer, when we do not perceive it. His giving a heart to pray, and inflaming the affections in prayer, is an answer to prayer.

1692 · Thomas Watson, The Ten Commandments 4.6

God may delay to answer prayer, that the mercy we pray for may be more prized, and may be sweeter when it comes. The longer the merchant’s ships stay abroad, the more he rejoices when they come home laden with spices and jewels; therefore be not discouraged, but follow God with prayer. Though God delays, he will not deny.

1735–1736 · Jonathan Edwards, The Most High a Prayer-Hearing God 1.app

It is no argument that he is not a prayer-hearing God, that he exercises his own wisdom as to the time and manner of answering prayer. Some of God’s people are sometimes ready to think, that he doth not hear their prayers, because he doth answer them at the times when they expected; when indeed God doth hear them, and will answer them, in the time and way to which his own wisdom directs.—The business of prayer is not to direct God, who is infinitely wise, and needs not any of our directions; who knows what is best for us ten thousand times better than we, and knows what time and what way are best. It is fit that he should answer prayer, and, as an infinitely wise God, in the exercise of his own wisdom, and not ours. God will deal as a father with us, in answering our requests.

1834 · Albert Barnes, Notes on the Bible: 1 John 5.15

And if we know that he hear us - That is, if we are assured of this as a true doctrine, then, even though we may not "see" immediately that the prayer is answered, we may have the utmost confidence that it is not disregarded, and that it will be answered in the way best adapted to promote our good. The specific thing that we asked may not indeed be granted, (compare Luk 22:42; 2Co 12:8-9), but the prayer will not be disregarded, and the thing which is most for our good will be bestowed upon us. The "argument" here is derived from the faithfulness of God; from the assurance which we feel that when he has promised to hear us, there will be, sooner or later, a real answer to the prayer. We know that we have the petitions ... - That is, evidently, we know that we "shall" have them, or that the prayer will be answered. It cannot mean that we already have the precise thing for which we prayed, or that will be a real answer to the prayer, for (a) the prayer may relate to something future, as protection on a journey, or a harvest, or restoration to health, or the safe return of a son from a voyage at sea, or the salvation of our souls - all of which are "future," and which cannot be expected to be granted at once; and, (b) the answer to prayer is sometimes delayed, though ultimately granted.

1865–1868 · Charles Haddon Spurgeon, Morning and Evening: Daily Readings dec-09.am

Our Father has reasons peculiar to himself for thus keeping us waiting. Sometimes it is to show his power and his sovereignty, that men may know that Jehovah has a right to give or to withhold. More frequently the delay is for our profit. Thou art perhaps kept waiting in order that thy desires may be more fervent. God knows that delay will quicken and increase desire, and that if he keeps thee waiting thou wilt see thy necessity more clearly, and wilt seek more earnestly; and that thou wilt prize the mercy all the more for its long tarrying.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 8

O what a deep heavenly mystery this is of persevering prayer. The God who has promised, who longs, whose fixed purpose it is to give the blessing, holds it back. It is to Him a matter of such deep importance that His friends on earth should know and fully trust their rich Friend in heaven, that He trains them, in the school of answer delayed, to find out how their perseverance really does prevail, and what the mighty power is they can wield in heaven, if they do but set themselves to it. There is a faith that sees the promise, and embraces it, and yet does not receive it (Heb. xi. 13, 39). It is when the answer to prayer does not come, and the promise we are most firmly trusting appears to be of none effect, that the trial of faith, more precious than of gold, takes place. It is in this trial that the faith that has embraced the promise is purified and strengthened and prepared in personal, holy fellowship with the living God, to see the glory of God. It takes and holds the promise until it has received the fulfilment of what it had claimed in a living truth in the unseen but living God.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 16

Of all the mysteries of the prayer world, the need of persevering prayer is one of the greatest. That the Lord, who is so loving and longing to bless, should have to be supplicated time after time, sometimes year after year, before the answer comes, we cannot easily understand. It is also one of the greatest practical difficulties in the exercise of believing prayer. When, after persevering supplication, our prayer remains unanswered, it is often easiest for our slothful flesh, and it has all the appearance of pious submission, to think that we must now cease praying, because God may have His secret reason for withholding His answer to our request.

1885 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 31 (1885) 1843

To ask, and not to receive; to seek, and not to find; to knock, and to see no open door,—these are serious trials to the heart, and tend to extort the question, "Hath God forgotten to be gracious?" Unanswered prayer is very staggering even to strong faith; but the weak faith of a tried believer is hard put to it by long delays and threatened denials. When the mercy-seat itself ceases to yield us aid, what can we do? You will not wonder, then, considering your own tendency to doubt, that this man of God, when his prayers did not bring him deliverance, cried out, "Hath God forgotten to be gracious?"

1890 · Henry Burton, The Expositor's Bible: The Gospel According to St. Luke Chapter XI. Concerning Prayer

It is a resolute persistence in prayer the parable urges, the continued asking, and seeking, and knocking that Jesus both commended and commanded (xi. 9), and which has the promise of such certain answers, and not the tantalizing mockeries of stones for bread, or scorpions for fish. Some blessings lie near at hand; we have only to ask, and we receive—receive even while we ask. But other blessings lie farther off, and they can only be ours by a continuance in prayer, by a persistent importunity. Not that our heavenly Father needs any wearying into mercy; but the blessing may not be ripe, or we ourselves may not be fully prepared to receive it. A blessing for which we are unprepared would only be an untimely blessing, and like a December swallow, it would soon die, without nest or brood. And sometimes the long delay is but a test of faith, whetting and sharpening the desire, until our very life seems to depend upon the granting of our prayer. So long as our prayers are among the "may-be's" and "mights" there are fears and doubts alternating with our hope and faith. But when the desires are intensified, and our prayers rise into the "must-be's," then the answers are near at hand; for that "must be" is the soul's Mahanaim, where the angels meet us, and God Himself says "I will." Delays in our prayers are by no means denials; they are often but the lengthened summer for the ripening of our blessings, making them larger and more sweet.

1907 · Augustus Hopkins Strong, Systematic Theology Chapter IV. The Works Of God; Or The Execution Of The Decrees

Since our present life is a moral probation, delay in the answer to our prayers, and even the denial of specific things for which we pray, may be only signs of God's faithfulness and love. George Müller: “I myself have been bringing certain requests before God now for seventeen years and six months, and never a day has passed without my praying concerning them all this time; yet the full answer has not come up to the present. But I look for it; I confidently expect it.” Christ's prayer, “let this cup pass away from me”(Mat. 26:39), and Paul's prayer that the “thorn in the flesh” might depart from him (2 Cor. 12:7, 8), were not answered in the precise way requested. No more are our prayers always answered in the way we expect. Christ's prayer was not answered by the literal removing of the cup, because the drinking of the cup was really his glory; and Paul's prayer was not answered by the literal removal of the thorn, because the thorn was needful for his own perfecting. In the case of both Jesus and Paul, there were larger interests to be consulted than their own freedom from suffering.

1913 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 59 (1913) 3344

Sometimes, if a mercy were to come to a Believer immediately when he asked for it, it would come too soon. But God times it until it appears only at the right and best moment. When a gracious godly soul has been much exercised in his mind concerning a special mercy—has studied it, weighed it, arrived at a proper apprehension of it and arranged his plans for its proper use and benefit—then, just at the time that the barn was swept and all the lumber taken out—then God's harvest of bounty comes home and the man, being quite ready for the blessing, the blessing comes! Perhaps you are not yet ready for the blessing. You have asked for strong meat, but you are but as yet a babe and, therefore, you are to be content with milk for a little while longer. You have asked for a man's trials, a man's privileges and a man's work, but you are as yet only a child growing up into manhood—and so your good Father will give you what you ask for, but He will give it to you in such a way as to make it not a burden to you, but a blessing. If it came now, it might involve responsibilities which you could not handle, but coming by-and-by, you shall be well prepared for it!

1918 · Abraham Kuyper, To Be Near Unto God 59. Thou Dost Not Hear Me

Apart from the fact that an answer is not immediately necessary, and that it is frequently shown later on that in his own time God granted the request, there is no reason why, when God withholds an answer, we need to despair. When saints in Old- and New-Testament times were tried along this line, and our blessed Savior endured it in the dark hour of death upon the cross, why then should we be spared? The very restraint on the part of God, when the soul cries out to him, may be the token, that he loves the soul more than we ourselves; that he wants to raise the life of the soul and the life of prayer to higher vantage grounds; that he desires to initiate us into the deeper ways of love; and that by not answering our prayer he prepares us for a more glorious future, when we shall pray more sincerely, supplicate more earnestly, and receive a far more abundant answer. Even among us it is frequently seen that a temporal withdrawal from those whom we love is the means to quicken tenderer love. How much the more is this true of him, who himself is love and who by putting a cloud between us and his Majesty, leads us up to the higher and far richer enjoyments of love.

1922 · Alexander Whyte, Lord, Teach Us to Pray: Sermons on Prayer 14

As you pray at midnight, in the thick, and dark, and lonely, and slothful, and all-men-asleep midnight of this evil life, so shall it be answered and fulfilled to you in the morning. Only, understand, and be instructed—not till the morning. Understand this well, that you will get earnests and foretastes before the morning,—but they will only be earnests and foretastes. Submit to this and lay it to heart, that the full answer to your best prayer is not given in this life. You will get the full answer to all your other prayers in this life.

386–429 · Augustine of Hippo, Letters 130.25

Perhaps you may still ask why the apostle said, “We know not what to pray for as we ought,” for it is wholly incredible that either he or those to whom he wrote were ignorant of the Lord’s Prayer. He could not say this either rashly or falsely; what, then, do we suppose to be his reason for the statement? Is it not that vexations and troubles in this world are for the most part profitable either to heal the swelling of pride, or to prove and exercise patience, for which, after such probation and discipline, a greater reward is reserved, or to punish and eradicate some sins; but we, not knowing what beneficial purpose these may serve, desire to be freed from all tribulation? To this ignorance the apostle showed that even he himself was not a stranger (unless, perhaps, he did it notwithstanding his knowing what to pray for as he ought), when, lest he should be exalted above measure by the greatness of the revelations, there was given unto him a thorn in the flesh, a messenger of Satan to buffet him; for which thing, not knowing surely what he ought to pray for, he besought the Lord thrice that it might depart from him. At length he received the answer of God, declaring why that which so great a man prayed for was denied, and why it was expedient that it should not be done: “My grace is sufficient for thee; my strength is made perfect in weakness.”

c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 73.1

The Lord, by His promise, gave those whose hopes were resting on Himself a special ground of confidence, when He said, “For I go to the Father; and whatsoever ye shall ask in my name, I will do it.” His proceeding, therefore, to the Father, was not with any view of abandoning the needy, but of hearing and answering their petitions. But what is to be made of the words, “Whatsoever ye shall ask,” when we behold His faithful ones so often asking and not receiving? Is it, shall we say, for no other reason but that they ask amiss? For the Apostle James made this a ground of reproach when he said, “Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.” What one, therefore, wishes to receive, in order to turn to an improper use, God in His mercy rather refuses to bestow.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.96

There is no anomaly in the prayers of petitioners being sometimes not granted by God. For God fulfils the desires of His rational creature inasmuch as that creature desires good: but sometimes it happens that what is asked is not true but seeming good, which is simply evil: such a prayer is not within the hearing of God. Hence it is said: Ye ask and receive not, because ye ask amiss (James iv, 3). 2. It is suitable that God should fulfil our desires in so far as He moves us to desire. If therefore the movement of desire on our part is not kept up by earnestness in prayer, there is nothing to be surprised at if the prayer does not gain its due effect. Hence the Lord [St Luke] says: We ought always to pray and not to faint (Luke xviii, 1); and the Apostle, Pray without ceasing (1 Thess. v, 17).

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 83, a. 15, ad 2

Hence Augustine says (Liber. Sentent. Prosperi sent. ccxii): "He who faithfully prays God for the necessaries of this life, is both mercifully heard, and mercifully not heard. For the physician knows better than the sick man what is good for the disease." For this reason, too, Paul was not heard when he prayed for the removal of the sting in his flesh, because this was not expedient. If, however, we pray for something that is useful for our beatitude, through being conducive to salvation, we merit it not only by praying, but also by doing other good deeds: therefore without any doubt we receive what we ask for, yet when we ought to receive it: "since certain things are not denied us, but are deferred that they may be granted at a suitable time," according to Augustine (Tract. cii in Joan.): and again this may be hindered if we persevere not in asking for it. Wherefore Basil says (De Constit. Monast. i): "The reason why sometimes thou hast asked and not received, is because thou hast asked amiss, either inconsistently, or lightly, or because thou hast asked for what was not good for thee, or because thou hast ceased asking."

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 83, a. 15, ad 2

If, however, we pray for something that is useful for our beatitude, through being conducive to salvation, we merit it not only by praying, but also by doing other good deeds: therefore without any doubt we receive what we ask for, yet when we ought to receive it: "since certain things are not denied us, but are deferred that they may be granted at a suitable time," according to Augustine (Tract. cii in Joan.): and again this may be hindered if we persevere not in asking for it. Wherefore Basil says (De Constit. Monast. i): "The reason why sometimes thou hast asked and not received, is because thou hast asked amiss, either inconsistently, or lightly, or because thou hast asked for what was not good for thee, or because thou hast ceased asking."

c. 1550 · Louis of Blois, Spiritual Works The Rule of the Spiritual Life, Chapter XVII. On the Necessity and Utility of Devout Prayer

Do thou, therefore, pray humbly, nothing hesitating, but firmly believing that whosoever prays piously, will always be heard by God. Be strenuous, and persevere; and, without doubt, thou wilt in the end experience what Christ truly said; “Ask, and it shall be given you” (St. Luke xi. 9). He will certainly give what thou askest, if it is expedient for thee to receive it; if not, He will give something else that is for thy good. He knows when and how far to satisfy our desires. When from human weakness thou dost ask what is not for thy good, may He never grant thee thy request. When thou knowest not whether what thou desirest is pleasing to Him, learn to pray in this or some similar manner: Lord, grant this if it is pleasing to Thee, if it is expedient; but if it is not pleasing to Thee, and is not expedient, let it not come to pass. Thy holy will be done in all things.

1645 · Samuel Rutherford, The Trial and Triumph of Faith The Trial and Triumph of Faith, Sermon XI

Question.—How shall we know we are answered? Answer. Hannah knew it, by peace after prayer. (2.) Paul knew it, by receiving new supply to bear the want of that he sought in prayer; he is answered that is more heavenly after prayer. (3.) Liberty and boldness of faith, is a sign of an answered prayer. The Intercessor at the right hand of God cannot lose his own work; his Spirit groaneth in the saints. Doth not my head accept what I set my heart on work to do? (Rom. 8:23, 26, 27, compared with Rev. 8:3.) (4.) We are heard and answered of God, when we are not heard and answered of God. I pray for a temporal favour—victory to God’s people in this battle; they lose the day. Yet I am heard and answered, because I prayed for that victory, not under the notion of victory, but as linked with mercy to the church, and the honour of Christ. So, the formal object of my prayers, was a spiritual mercy to the church, and the honour of Jesus Christ. Now, the Lord, by the loss of the day, hath shown mercy to his people in humbling them, and glorifieth his Son, in preserving a fallen people. So he heareth that which is spiritual in my prayers; he is not to hear the errors of them. Christ putteth not dross in his censer of gold. (5.) We are heard, whenever we ask in faith; but let faith reach no further than God’s will. When we make God’s will our rule, he will do his own will; if he do not my will, it is to be noted, that the creature’s will, divided from God’s will, in things not necessary for salvation and God’s glory, is no part of God’s will, and no asking of faith.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 10. Direction Eleventh. The necessary duty of the Christian, as clothed in the Whole

Dost thou stint God, or canst thou trust him to answer thy prayer in his own way without thy prescription? When we deal with a man whose ability or faithfulness we have in doubt, then we labour to make sure of him by tying him up to our terms. But if we stand assured of their power and truth, we leave them to themselves. Thus the patient sends for the physician, desires his help, but leaves him to write his own bill. The merchant sends over his goods to his factor, and relies on him to make such returns as his wisdom tells him will come to the best market. Thus the believing soul, when he hath opened his heart to God in prayer, resigns himself to the goodness, wisdom, and faithfulness of God to return an answer: ‘Remember me, O my God,’ said Nehemiah, ‘concerning this also, and spare me according to the greatness of thy mercy,’ Neh. 13:22. See here, this good man makes bold to be God’s remembrancer, but dares not be his counsellor or prescriber. He remits the shaping of the answer to ‘the greatness of his mercy.’ Hence it follows, that whatever way God cometh in, the believing soul bids him welcome.

1672 · John Flavel, The Fountain of Life Opened Up The Fountain of Life, Sermon 22. The third preparative Act of Christ for his own Death

Thence learn, that Christians should not be discouraged, though they have sought God once and again, and no answer of peace comes. Christ was not heard the first time, and he goes a second: he was not answered the second, he goes the third and last time, yet was not answered in the thing he desired, viz. that the cup might pass from him; and yet he has no hard thoughts of God, but resolves his will into his Father’s. If God deny you in the things you ask, he deals no otherwise with you than he did with Christ. “O my God (saith he) I cry in the day-time, but thou hearest not; and in the night, and am not silent.” Yet he justifies God, “but thou art holy,” Psal. 22: 2. Christ was not heard in the thing he desired, and yet heard in that he feared, Heb. 5: 7. The cup did not pass as he desired, but God upheld him, and enabled him to drink it. He was heard as to support, he was not heard as to exemption from suffering: his will was expressed conditionally; and therefore though he had not the thing he so desired, yet his will was not crossed by the denial.

1680–1681 · Thomas Manton, Works, vol. VI Several Sermons Upon the CXIX. Psalm, Sermon XXVII. I have declared my ways, and thou heardest me; teach me thy statutes

Fourthly, God may seem sometimes to deny a request, yet the end of the request is accomplished. For instance, God’s children they have an end in their requests; we pray for the means with respect to an end. Now many times God gives the end when he will deny the means. Paul had grace sufficient, though the thorn in his flesh were not removed, 2 Cor. xii. 9. A Christian prays for the light of God’s countenance, for sensible feeling of God’s love. Why? To strengthen him in his way. Now God denies him comfort, because he will do it by the word of promise, it shall not be by sensible comfort. We pray for victory over such a lust, the mortification of such a sin. Why? That we may serve God more cheerfully. God denies such a degree of grace, because he will mortify a greater sin, which is pride in the heart. And thus we miss the particular that we desire, yet still we have the end of the request. We pray for giving success to such an enterprise. Why? That we may serve God safely. God will bring it about another way.

1726 · William Law, A Practical Treatise upon Christian Perfection 12

If therefore men would consider prayer, not only as it is an invocation of God, but also as it is an exercise of holy thoughts, as it is an endeavour to feel, and be affected with the great truths of religion, they would soon see, that though God is so good as not to need much calling upon; yet that man is so weak as to need much assistance, and to be under a constant necessity of that help, and light, and improvement which arises from praying much. It is perhaps for this reason, that God promises to give to those who are importunate, and ask without ceasing, to encourage us to practise that exercise, which is the most natural cure of the disorders of our souls. If God does not give to us at our first asking; if he only gives to those who are importunate: it is not because our prayers make any change in God, but because our importunity has made a change in ourselves: it has altered our hearts, and rendered us proper objects of God's gifts and graces. When therefore we would know how much we ought to pray, we must consider how much our hearts want to be altered, and remember that the great work of prayer, is to work upon ourselves; it is not to move and affect God, but it is to move and affect our own hearts, and fill them with such tempers as God delights to reward.

1735–1736 · Jonathan Edwards, The Most High a Prayer-Hearing God 1.app

God can answer prayer, though he bestow not the very thing for which we pray. He can sometimes better answer the lawful desires and good end we have in prayer another way. If our end be our own good and happiness, God can perhaps better answer that end in bestowing something else than in the bestowment of that very thing which we ask. And if the main good we aim at in our prayer be attained, our prayer is answered, though not in the bestowment of the individual thing which we sought. And so that may still be true which was before asserted, that God always hears the prayer of faith. God never once failed of hearing a sincere and believing prayer; and those promises for ever hold good, “Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened to you: for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. ” Another use of this doctrine may be, of reproof to those that neglect the duty of prayer.

1834 · Albert Barnes, Notes on the Bible: 2 Corinthians 12.9

God has often some better thing in store for us than would be the immediate answer to our prayer. Who can doubt that this was true of Paul? The promised grace of Christ as sufficient to support us is of more value than would be the mere removal of any bodily affliction. (4) it would not be well for us, probably, should our petition be literally answered. Who can tell what is best for himself? If the thing were obtained, who can tell how soon we might forget the benefactor and become proud and self-confident? It was the design of God to humble Paul; and this could be much better accomplished by continuing his affliction and by imparting the promised grace, than by withdrawing the affliction and withholding the grace. The very thing to be done was to keep him humble; and this affliction could not be withdrawn without also foregoing the benefit. It is true, also, that where things are in themselves proper to be asked, Christians sometimes ask them in an improper manner, and this is one of the reasons why many of their prayers are not answered.

1860–1863 · Adolf Wuttke, Christian Ethics, vol. 2: Pure Ethics Chapter II. God as the Ground and Prototype of the Moral Life and as the Author of the Law, I. The Revelation of the Divine Will to Man, (b) The Inner Revelations and the Conscience, Section LXXVIII. The Inner Revelation and the Conscience. (Concl'd)

Prayer does not change the eternal counsel of God; this counsel is itself not unconditional, but it is determined by the all-knowing One in view of the free conduct of his creatures; and, consequently, one element of it is, that prayer is eternally destined to be answered. Every pious prayer is answered, although only in the manner most wholesome to him who offers it, and hence not always in the special manner in which the answer is expected [2 Cor. xii, 8, 9.] If man deceives himself as to the sought good, still he receives the good,—not, however, the false one which he had in mind, but the true one which he had in heart.

1864 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 10 (1864) 596

God has not promised to give you the particular mercy in kind, but He will give it to you somehow or other. If I pay my debts in gold no man can blame me because I do not pay them in silver. And if God gives you spiritual mercies in abundance, instead of temporal, He has heard your prayer. You may pray, like Paul, thrice, that the thorn in the flesh may be taken away from you—God's answer is given, and it is, "My Grace is sufficient for you."

1885–1895 · Andrew Murray, With Christ in the School of Prayer 29

Would that Christians might see what incalculable harm they do themselves by the thought that because possibly their prayer is not according to God’s will, they must be content without an answer. God’s word tells us that the great reason of unanswered prayer is that we do not pray aright: ‘Ye ask and receive not, because ye ask amiss.’ In not granting an answer, the Father tells us that there is something wrong in our praying. He wants to teach us to find it out and confess it, and so to educate us to true believing and prevailing prayer.

1885 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 31 (1885) 1819

We do read that he answers prayer, but more frequently God is said to be the God that heareth prayer. It is better for us to have a promise that God will hear us than a promise that God will always answer us. In fact, if it were a matter of absolute fact that God would always answer the prayers of his people as they present them, it would be an awful truth. I should shrink from ever praying again if I were absolutely sure that the Lord would answer my prayer, whatever it might be. I might curse myself seven times deep by a prayer within the next seven minutes, if there were no safeguards and limits to the promise of prayer being answered. It is neither desirable nor possible that all things should be left to our choice: so much do I feel this, that if my Lord should say to me, "From this hour I will always answer your prayer just as you pray it," the first petition I would offer would be, "Lord, do nothing of the sort." Because that would be putting the responsibility of my life upon myself, instead of allowing it to remain upon God. It were, in fact, to make me the master of the house, and to make me my own shepherd: the very first thing I should wish would be to strip myself of such a power.

1885 · George MacDonald, Unspoken Sermons, Second Series 5

God is limited by regard for our best; our best implies education; in this we must ourselves have a large share; this share, being human, involves time. And perhaps, indeed, the better the gift we pray for, the more time is necessary to its arrival. To give us the spiritual gift we desire, God may have to begin far back in our spirit, in regions unknown to us, and do much work that we can be aware of only in the results; for our consciousness is to the extent of our being but as the flame of the volcano to the world-gulf whence it issues: in the gulf of our unknown being God works behind our consciousness. With his holy influence, with his own presence, the one thing for which most earnestly we cry, he may be approaching our consciousness from behind, coming forward through regions of our darkness into our light, long before we begin to be aware that he is answering our request—has answered it, and is visiting his child.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 5

Our Father lets His child know when He cannot give him what he asks, and he withdraws his petition, even as the Son did in Gethsemane. Both Moses the servant and Christ the Son knew that what they asked was not according to what the Lord had spoken: their prayer was the humble supplication whether it was not possible for the decision to be changed. God will teach those who are teachable and give Him time, by His Word and Spirit, whether their request be according to His will or not. Let us withdraw the request, if it be not according to God’s mind, or persevere till the answer come. Prayer is appointed to obtain the answer.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 22

Disciples of Christ! is it not becoming more and more clear to us that while we have been excusing our unanswered prayers, our impotence in prayer, with a fancied submission to God’s wisdom and will, the real reason has been that our own feeble life has been the cause of our feeble prayers. Nothing can make strong men but the word coming to us from God’s mouth: by that we must live. It is the word of Christ, loved, lived in, abiding in us, becoming through obedience and action part of our being, that makes us one with Christ, that fits us spiritually for touching, for taking hold of God. All that is of the world passeth away; he that doeth the will of God abideth for ever. O let us yield heart and life to the words of Christ, the words in which He ever gives HIMSELF, the personal living Saviour, and His promise will be our rich experience: ‘If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you.’

1892 · Marcus Dods, The Expositor's Bible: The Gospel of St. John, vol. 2 Chapter X. The Father Seen in Christ

To pray in Christ’s name is to seek what He seeks, to ask aid in promoting what He has at heart. To come in Christ’s name and plead selfish and worldly desires is absurd. To pray in Christ’s name is to pray in the spirit in which He Himself prayed and for objects He desires. When we measure our prayers by this rule, we cease to wonder that so few seem to be answered. Is God to answer prayers that positively lead men away from Him? Is He to build them up in the presumption that happiness can be found in the pursuit of selfish objects and worldly comfort? It is when a man stands, as these disciples stood, detached from worldly hopes and finding all in Christ, so clearly apprehending the sweep and benignity of Christ’s will as to see that it comprehends all good to man, and that life can serve no purpose if it do not help to fulfil that will—it is then a man prays with assurance and finds his prayer answered.

1893 · Robert Rainy, The Expositor's Bible: The Epistle to the Philippians Chapter XVII. Peace and Joy

It is promised that when we pray in faith God hears us, and that he that asketh receiveth. However, this does not mean that whatever appears to us desirable shall certainly be brought to pass in answer to prayer. That would be to sacrifice our own welfare, and also the order of God's world, to our shortsightedness and vanity. There is great reason to believe indeed that those who live by prayer find many a desire granted, and many a burden lifted, in token of God's loving interest in them, and the heed He gives to their prayers. But we are not to start from a general principle that we are to get all our own way by praying. Two things we may fix upon. First, the absolute promises of the gospel, the blessings which pertain to eternal life, are given to us through prayer. "This poor man cried, and the Lord heard him." Secondly, concerning all other things, we have access to God in prayer, as to One who grudges us no good thing; we are to express our anxieties and our desires, and to receive the assurance that they are lovingly considered by One who knows our frame and understands our troubles. Often the answer comes, even in small things. But, generally, we may in this point have an absolute assurance that we shall either have what we ask, or else something which God sees to be better for us than that.

1906 · Alexander Maclaren, Expositions of Holy Scripture: Genesis 17.18

I believe in importunate prayer, but I believe also that a great deal of what calls itself importunate prayer is nothing more than an obstinate determination not to be satisfied with what satisfies God. If a man has been bringing his wishes—and he cannot but have such—continuously to God, with regard to any outward things, and these have not been answered, he needs to look very carefully into his own temper and heart in order to make sure that what seems to be waiting upon God in importunate petition is not pestering Him with refused desires. To make a prayer out of my rebellion against His will is surely the greatest abuse of prayer that can be conceived.

1913 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 59 (1913) 3344

And I sometimes fear, too, that our prayers do not speed because the thing asked for, though as we think good for us, is asked for from a wrong motive. If, for instance, a Christian minister asks that he may win souls in order that he may gain reputation and fame as a useful and successful Evangelist for his Master, he will probably not be heard, for he asks from an unworthy motive. If I seek to be useful merely that I may be known to be a useful man or woman, I am really seeking my own honor—can I expect God to minister to and pamper that? I must take care, then, that even when I ask for a good thing, I ask it for the purest of reasons—for God's Glory.

1918 · Arthur W. Pink, The Sovereignty of God Chapter 9 - God's Sovereignty and Prayer

The Apostle Paul had been accorded an unheard-of privilege. He had been transported into Paradise. His ears had listened to and his eyes had gazed upon that which no other mortal had heard or seen this side of death. The wondrous revelation was more than the Apostle could endure. He was in danger of becoming "puffed up" by his extraordinary experience. Therefore, a thorn in the flesh, the messenger of Satan, was sent to buffet him lest he be exalted above measure. And the Apostle spreads his need before the Lord; he thrice beseeches Him that this thorn in the flesh should be removed. Was his prayer answered? Assuredly, though not in the manner he had desired. The "thorn" was not removed but grace was given to bear it. The burden was not lifted but strength was vouchsafed to carry it.