Dearest family,
On Sunday I argued that the lack of our response to asking when it is answered should be as significant a concern to us as our unanswered asking. We need to stop and take stock once in a while. The first thing that should move us, and uncork our gratitude, is how gracious God is in answering us at all, given the inconsistency and infrequency of our asking, or as someone put it, “the intermittent spasms of our importunity.” Just to realize that our weak asking gets such a strong response, because of the strength of the one asked, not the one asking, should be sufficient to unstop the wells of worship of the character of God.
The more we think about it, the more shocked we should be at the minimal returns from so much answered asking. If our asking is accompanied by thanksgiving anyway, then the lack of it suggests two possible things:
There is actually a lot less asking going on than there could be
There is a lack of thanksgiving for all the answers received to asking
We are familiar with Jesus’ healing of the ten lepers, only one of whom “came back”. (Lk. 17:11-19) He is described as “praising God in a loud voice.” I am arguing that given the responsiveness of our Father to what we ask of Him, He should be hearing a lot more noise!
The words of Jesus have a disturbing echo: “Was no one found to return…” (Lk. 17:18) If this incident was a rough guide to the return of our responsiveness to the answering response that God returned to us, then we are looking at a 10% return. (Did I say return enough times!) Again, the thought that only one in ten answers may provoke a volley of God-worthy thanksgiving is hard to take and unacceptable. In this case, the non-return of the nine is a bad return on the answer. Speaking of ‘bad returns’, having asked for the answer of forgiveness and received it, let there not be a return of unforgiveness in our hearts towards others, or a return to the confessed sin. Having asked for the answer of deliverance and received it, let us not return to a “yoke of bondage’. Having asked for the answer of guidance and received it, let us not return to a pattern of self-direction. Having asked for the answer of provision and received it, let us not return to any indiscipline that accounted for unnecessary lack. Having asked for the answer of wisdom, let us not return like a fool to his folly. Having asked for a way of escape from ungodly cultural influences and received it, let us not look back like Lot’s wife. These are clearly bad ‘returns’ on good answers.
The return of thanksgiving and praise is what asking has always been about – not the answer per se but the glorifying of God. “Call upon me…and I will deliver you and you shall glorify me.” (Ps. 50:15) His glorification trumps my gratification every time. The psalmist’s ‘return’ of praise is the fact that God “has not turned away my prayer or withheld His love from me.” (Ps. 66:20) We might add, “Therefore I will return my thanksgiving because he has not withheld an answer from me!” Commenting on this psalm, Spurgeon writes: “What a God is he thus to hear the prayers of those who come to him when they have pressing wants, but neglect him when they have received a mercy; who approach him when they are forced to come, but who almost forget to address him when mercies are plentiful and sorrows are few.” How is it then that we can be so blessed yet so ‘blah’? How is it that we take for granted what God has granted in answering our asking?
One reason for a lack of sustained expressive affection in response to answers is that our asking is often not imbued with expectation that trustingly lives in anticipation of what God is going to do when we ask. “Petitioning God entails that the petitioner expects an answer.” Sometimes the ‘blah’ begins with our ‘might-as-well’, ‘you-never-know’, ‘can’t-do-any-harm’, and ‘sure-hope-it-gets-through’ kind of asking. How different this is when compared to Solomon’s conviction that his requests would be “near to the Lord our God day and night that he may uphold the cause of his servant.” (1 Kg. 8:59) I have been taught by those like Thomas Goodwin (1600-1680) whose writings providentially ended up on my reading lists as a younger Christian. He was emphatic about the need, once having asked of God, to look earnestly for the answer, and to discern what was going on while the asking continued or while waiting ensued. “It is not enough to pray, but after you have prayed you have need to listen for an answer that you may receive your prayers. The sermon was not done when yet the preacher is done, because it is not done till practiced.” Even so, our asking is not done until we have considered the answers, even if the answer is ‘no answer’.
The fact that we received an answer speaks volumes to us of the loving, purposeful provision of God, but it will also whisper a lot of affirmations and confirmations that perhaps need to be heeded for future spiritual growth and future asking. Did you hear a dog barking? What dog? The asking for deliverance by the enslaved Israelites was raw and raucous: “the Israelites groaned in their slavery and cried out, and their cry for help…went up to God.” (Ex. 2:23) They are asking to get out of there, and they do not care how, but there are so many exquisite details in God’s answer that served to ‘quietly’ underline his power. On the night of the Exodus, who could forget “the loud wailing in Egypt”? (Ex. 11:30) But imagine a conversation a few years into the wilderness journey between Zak and Zeb:
“Hey Zeb, do you remember that night?”
“Are you kidding me, Zak? My ears are still ringing with the noise!”
“You know what’s weird Zeb? It’s not the noise I remember but the silence. Do you remember that antsy dog of mine, Nimrod? He never made a single whining, whimpering sound all night. What do you make of that?”
The text tells us what they were meant to make of that, if they “observed” the full answer. “This is what the Lord says…among the Israelites not a dog will bark at any man or animal.” But why? “Then you will know that the Lord makes a distinction between Israel and Egypt.” Through the dog’s silence, God speaks loudly about himself. The answer to their asking that was their massive national deliverance included these details, that if considered, conveyed awesome revelations about the power of God in this world, but also about how he feels about what opposes his purposes. Do you not think that Zak and Zeb, having considered how God answered their asking on that Exodus night, would want to be sure that they always stayed on the right side of God’s affections?
The point is that God’s answers, when “observed”, yield so many instructional encouragements, and sometimes, whimsical clues about who He is and how He feels about things, and about what is yet possible if these answers are stewarded well. It is understandable that given the relief of the answer, we are now ready to move ahead where we were once stymied, take care of what was on hold, renew our engagement with what was in limbo. Like the nine lepers, it is the most natural thing to get right on with our lives, now that the brake of our unanswered needs, which did everything from slowing us down to bringing us to a full stop, has made way for the accelerator of answered provision. But the truth remains that “You lose much of your comfort in blessings when you do not observe answers to your prayers.” (Thomas Goodwin) Is there any chance we can improve on the lepers’ 10% return? Do bad returns or good ones characterize your responses to God’s answers to your asking? We got what we asked for. Did He get what He was asking for?
Pastorally yours
Stuart
