John A. Broadus
Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name,
he will give it you. Hitherto have ye asked nothing in my name: ask, and ye
shall receive, that your joy may be full. John 16:23, 24
The text is a part of our Saviour's last discourse to his disciples. In order to
understand it one should read Chapters 14, 15, and 16 of John.
These words present four topics of reflection on prayer in Christ's name.
I. Up to this time men had not asked in Christ's name. "Hitherto have ye asked
nothing in my name." Our Saviour's mediatorical character had not been fully
understood and recognized. Disciples had come to him with requests, and some of
them were requests which only the divine Being could grant, such as "Increase
our faith." It was difficult, perhaps impossible, for them fully to understand
the Saviour's relation to prayer and to salvation, while he was yet with them.
It was difficult for them to realize his divinity, to think of him as being
everywhere present. Moreover, the especial ground of his mediator-ship was his
atoning death, and this they never understood till after it occurred. While
Christ's mediatorship, which is always the ground on which prayer is really
heard, was not yet recognized, now they were taught to "ask the father in My
name."
II.What is implied in asking in Christ's name?
1. It implies acknowledgment of personal unworthiness. It says that a man does
not expect to be heard in his own name. Men who reject doctrine of mediation
often say that they are magnifying God's mercy; but is it not magnifying man's
merit? Here lies the greatest cause of dislike to the doctrine of atonement. You
find such men always cherish high opinion of human excellence.
It is this conceit of personal merit, actual or attainable, that keeps men away
from reliance on Christ. Self-reliance, it cannot too often be urged, is the
great obstacle to salvation. Now to ask in the name of Christ is to cast this
away, to acknowledge personal unworthiness.
2. It implies acquiescence in the divine provision for our acceptance. This
cannot be said to require any particular degree of acquiescence with the nature
of this provision. Many who just recognize the bare fact that we are heard for
Jesus' sake and not for our own, this they accept upon declaration of God's
Word. But Scriptures do teach much concerning its nature. Christ the mediator is
both God and man-and therefore appropriate that through him man should draw near
to God. But to consider more narrowly, take the saying of John, "Adversary with
the Father." Observe that the man conscious of sin, thinks of his Adversary as
righteous-and more, as the propitiation for our sins. Again, take the view
presented in Hebrews, to my mind the clearest and most attractive in the
Scriptures. We have a great High Priest, Jesus the Son of God-he has passed into
the heavens, has offered in the true sanctuary the everlasting sacrifice, which
needs not to be repeated, and so he is able to save those who come unto God by
him. But not only is he able to save; he has compassion on us, "touched with a
feeling of our infirmities," etc. Now notice the apostle's conclusion from these
two great facts, that we have a High Priest who is able to save and desires to
save-"Let us therefore come boldly to the throne of grace," etc. Observe, it is
the throne of grace, and we have come to obtain mercy, yet we come with
confidence because we have such a mediator.
This precious promise is sometimes misunderstood or caricatured, as if the
Supreme Sovereign were vindictive, disposed to treat nien harshly, and only
brought into a different mind by the pleadings of his Son. Observe verses 26 and
27. All that believe in Christ, that ask in his name, are loved of the Father.
And more-it was God's love that led to this provision. "Herein is love, not that
we loved God, but that he loved us, and sent his Son to be the propitiation for
our sins." And thus he "commendeth his love to us." At the same time, he is
angry with the wicked, and must punish, while pitying and desiring that they
might turn and live. There is a difference between love of complacency and a
love of compassion.
III. Encouragement to ask in Christ's name. "Whatsoever ye shall ask," etc.
Of course, this must be taken with certain limitations. This is true of many
general statements of Scripture; we need not be surprised at this, for the same
thing is constantly done in all use of human language. However, we are not left
to our own judgment concerning the limitations. We are taught by the same
inspired apostle who recorded the text. "If we ask anything according to his
[e.g., Christ's] will," I John 5:14, 15. Now we know that some things we may
ask, may not be always God's will to bestow, such as temporal blessings. But
spiritual blessings are always asked according to his will. Do we ask
conversion? "He is not willing that any should perish." Do we ask progress in
piety? "This is the will of God, even your sanctification." Final salvation?
"Even so it is not the will of our Father which is in heaven, that one of these
little ones [viz., those who believe in him] should perish" (Matt. 18:14).
Then be encouraged to ask in Christ's name. My hearers, why do you not all pray?
Are you ashamed to pray? Are you afraid to pray? A man may well be afraid, but
there is the mediator-ask in his name. Is there nothing you need, which can be
obtained only by prayer? Then pray!
IV. The result of asking in Christ's name. "That your joy may be full."
Here is a promise of joyful joy, even though the disciples were sorrowful. All
through this discourse, he was directing their thoughts to the future, declaring
that their sorrow should be turned into joy. How fully this came to pass, even
by the very event which now caused them bitter sorrow. It became the especial
source of joy to them and to all mankind. This is a peculiar case-yet often God
causes gladness to spring up from the midst of grief. To many affliction has
proved to be a blessing, often leading to conversion or new consecration. The
gay shrink from religion, imagining that all joy would be gone; the pious cling
to religion, knowing that it can gild the clouds of life's inevitable sorrows
with a heaven sent joy. Yes, piety brings joy.
But more narrowly, "Ask, etc. that your joy may be full." What is the relation
of prayer to joy? We might say that the very fact of communion with God is joy.
Confidence of acceptance through the mediator is a source of delight.
But it is by the answer to our prayers that our joy may be full. (1) Ask for
clearer practical views of justification by faith. Lack of this produces the
gloom of many Christians. Ask those who have been brought out of such seasons
into joy and peace. (2) Ask for sanctifying influences of God's Spirit, that you
may be drawn near to God and kept near, filled with all the fullness of those
blessings which God bestows. "Keep yourselves in the love of God, praying in the
Holy Ghost."
Ask most of all things for these, and your joy may be full. Whatever be your
lot, you shall have joy in believing. Brethren, it is clear that we "have not,
because We ask not"? "Ask etc. that your joy may be full." And though from weak
faith and feeble petitions we should come short of joy complete on earth,
yet…"in thy presence is fullness of joy," etc.
Behold the high privileges of the Christian to ask in the name of Christ and to
know this joy.