1 John 5:14

Here we have,

I. A privilege belonging to faith in Christ, namely, audience in prayer: This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us, Jo1 5:14. The Lord Christ emboldens us to come to God in all circumstances, with all our supplications and requests. Through him our petitions are admitted and accepted of God. The matter of our prayer must be agreeable to the declared will of God. It is not fit that we should ask what is contrary either to his majesty and glory or to our own good, who are his and dependent on him. And then we may have confidence that the prayer of faith shall be heard in heaven.

II. The advantage accruing to us by such privilege: If we know that he heareth us, whatsoever we ask, we know that we have the petitions that we desired of him, Jo1 5:15. Great are the deliverances, mercies, and blessings, which the holy petitioner needs. To know that his petitions are heard or accepted is as good as to know that they are answered; and therefore that he is so pitied, pardoned, or counselled, sanctified, assisted, and saved (or shall be so) as he is allowed to ask of God.

III. Direction in prayer in reference to the sins of others: If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for those that sin not unto death. There is a sin unto death: I do not say that he shall pray for it, Jo1 5:16. Here we may observe, 1. We ought to pray for others as well as for ourselves; for our brethren of mankind, that they may be enlightened, converted, and saved; for our brethren in the Christian profession, that they may be sincere, that their sins may be pardoned, and that they may be delivered from evils and the chastisements of God, and preserved in Christ Jesus. 2. There is a great distinction in the heinousness and guilt of sin: There is a sin unto death (Jo1 5:16), and there is a sin not unto death, Jo1 5:17. (1.) There is a sin unto death. All sin, as to the merit and legal sentence of it, is unto death. The wages of sin is death; and cursed is every one that continueth not in all things that are written in the book of the law, to do them, Gal 3:10. But there is a sin unto death in opposition to such sin as is here said not to be unto death. There is therefore, (2.) A sin not unto death. This surely must include all such sin as by divine or human constitution may consist with life; in the human constitution with temporal or corporal life, in the divine constitution with corporal or with spiritual evangelical life. [1.] There are sins which, by human righteous constitution, are not unto death; as divers pieces of injustice, which may be compensated without the death of the delinquent. In opposition to this there are sins which, by righteous constitution, are to death, or to a legal forfeiture of life; such as we call capital crimes. [2.] Then there are sins which, by divine constitution, are unto death; and that either death corporal or spiritual and evangelical. First, Such as are, or may be, to death corporal. Such may the sins be either of gross hypocrites, as Ananias and Sapphira, or, for aught we know, of sincere Christian brethren, as when the apostle says of the offending members of the church of Corinth, For this cause many are weak and sickly among you, and many sleep, Co1 11:30. There may be sin unto corporal death among those who may not be condemned with the world. Such sin, I said, is, or may be, to corporal death. The divine penal constitution in the gospel does not positively and peremptorily threaten death to the more visible sins of the members of Christ, but only some gospel-chastisement; for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth, Heb 12:6. There is room left for divine wisdom or goodness, or even gospel severity, to determine how far the chastisement or the scourge shall proceed. And we cannot say but that sometimes it may (in terrorem - for warning to others) proceed even to death. Then, Secondly, There are sins which, by divine constitution, are unto death spiritual and evangelical, that is, are inconsistent with spiritual and evangelical life, with spiritual life in the soul and with an evangelical right to life above. Such are total impenitence and unbelief for the present. Final impenitence and unbelief are infallibly to death eternal, as also a blaspheming of the Spirit of God in the testimony that he has given to Christ and his gospel, and a total apostasy from the light and convictive evidence of the truth of the Christian religion. These are sins involving the guilt of everlasting death. Then comes,

IV. The application of the direction for prayer according to the different sorts of sin thus distinguished. The prayer is supposed to be for life: He shall ask, and he (God) shall give them life. Life is to be asked of God. He is the God of life; he gives it when and to whom he pleases, and takes it away either by his constitution or providence, or both, as he thinks meet. In the case of a brother's sin, which is not (in the manner already mentioned) unto death, we may in faith and hope pray for him; and particularly for the life of soul and body. But, in case of the sin unto death in the forementioned ways, we have no allowance to pray. Perhaps the apostle's expression, I do not say, He shall pray for it, may intend no more than, "I have no promise for you in that case; no foundation for the prayer of faith." 1. The laws of punitive justice must be executed, for the common safety and benefit of mankind: and even an offending brother in such a case must be resigned to public justice (which in the foundation of it is divine), and at the same time also to the mercy of God. 2. The removal of evangelical penalties (as they may be called), or the prevention of death (which may seem to be so consequential upon, or inflicted for, some particular sin), can be prayed for only conditionally or provisionally, that is, with proviso that it consist with the wisdom, will, and glory of God that they should be removed, and particularly such death prevented. 3. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them, or that any mercy of life or soul, that suppose the forgiveness of sin, should be granted to them, while they continue such. But we may pray for their repentance (supposing them but in the common case of the impenitent world), for their being enriched with faith in Christ, and thereupon for all other saving mercies. 4. In case it should appear that any have committed the irremissible blasphemy against the Holy Ghost, and the total apostasy from the illuminating convictive powers of the Christian religion, it should seem that they are not to be prayed for at all. For what remains but a certain fearful expectation of judgment, to consume such adversaries? Heb 10:27. And these last seem to be the sins chiefly intended by the apostle by the name of sins unto death. Then, 5. The apostle seems to argue that there is sin that is not unto death; thus, All unrighteousness is sin (Jo1 5:17); but, were all unrighteousness unto death (since we have all some unrighteousness towards God or man, or both, in omitting and neglecting something that is their due), then we were all peremptorily bound over to death, and, since it is not so (the Christian brethren, generally speaking, having right to life), there must be sin that is not to death. Though there is no venial sin (in the common acceptation), there is pardoned sin, sin that does not involve a plenary obligation to eternal death. If it were not so, there could be no justification nor continuance of the justified state. The gospel constitution or covenant abbreviates, abridges, or rescinds the guilt of sin.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Jn_5:14-15

And this is the confidence that we have in Him, that, if we ask anything according to His will, He heareth us

The answer to prayer received by faith

A very considerable amount of error prevails in regard to the answer of prayer.

That answer is by many supposed to be a more tangible and ascertainable result than it really is. To answer prayer God has promised; to make the answer of prayer evident He has not promised. Religion is in all its departments a business of faith. In all that it calls us to do, we walk by faith and not by sight. Prayer is no exception. He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him. In pursuing our subject further, then, let us consider first, that--

I. God in answering our prayers allows Himself great latitude of time. We are impatient creatures, eager for speedy and immediate results. But God is always calm, deliberate, judicious. He waiteth to be gracious, not capriciously but discreetly. A benefit often owes its chief value to its being seasonable, opportune. And the discipline of delay is frequently even a greater profit than the bliss of fruition.

II. Consider that the answer of prayer is without limitation in regard to the mode. God binds Himself to grant our requests, but He limits Himself to no particular method of granting them. God is not wont to bestow His favours, especially spiritual favours, on men directly. He far more commonly employs indirect and circuitous processes for their conveyance. Hence, we do not often perceive the success of our petitions as the fruit of Gods immediate agency. We lose sight of its connection with its true source in the multiplicity of intermediate objects and events, not for the most part evidently relevant or suitable to the end. We pray for a new heart, and we expect our answer in the up springing and operation within us of new desires. Or we ask for the production or increase of some spiritual grace. But the real answer may come in changes of our external state unlooked for and unwelcome, such as will call us to toil and suffering, under the operation of which, by the secret influences of the Divine Spirit, the result we desire may be slowly and painfully developed. We looked for the blessing by immediate and easy communications; it comes under a course of prolonged and afflictive discipline.

III. Consider that God in answering prayer holds Himself at perfect liberty in regard to the shape of its answer. Whether that which we ask for be really or only apparently good for us, or whether it be compatible with higher interests pertaining to ourselves or others must be left to His decision. Our ignorance in asking, and especially in reference to temporal things, we ought not to overlook. In all true prayer, the Spirit helpeth our infirmities. He will in all such cases hear us according to the Spirits meaning, and not according to our own. The removal of a trouble, for instance, may not be so great a blessing to us as grace to bear it; and in that case God will withhold the inferior good which we ask. From all these considerations it must appear to reflecting minds that the answer of prayer must necessarily be a thing of great obscurity and of manifold disguises; and that our confidence in it, and consequent satisfaction from it, must rest far more on the Word of God than upon direct experience, observation, recognition, consciousness. (R. A. Hallam, D. D.)

Praying and waiting

I. Explanation: and let the explanation be taken from instances in Holy Writ. Elijah bowed his knee on the top of Carmel, and prayed to God for rain. He sent his servant till at last he brought back the news, There is a little cloud the size of a mans hand. Quite enough for Elijahs faith. He acts upon the belief that he has the petition, though not a drop of rain has fallen.

II. Commendation. Expect answers to prayer.

1. By this means you put an honour upon Gods ordinance of prayer.

2. Such a spirit, in the next place, having honoured prayer, also honours Gods attributes. To believe that the Lord will hear my prayer is honour to His truthfulness. He has said that He will, and I believe that He will keep His word. It is honourable to His power. I believe that He can make the word of His mouth stand fast and stedfast. It is honourable to His love. The larger things I ask the more do I honour the liberality, grace, and love of God. It is honourable to His wisdom, for I believe that His word is wise and may safely be kept.

3. Again, to believe that God hears prayer, and to look for an answer, is truly to reverence God Himself. If I stand side by side with a friend, and I ask him a favour, and when he is about to reply to me I turn away and open the door and go to my business, why what an insult is this! Merely to knock at mercys door without waiting a reply, is but like the runaway knocks of idle boys in the street: you cannot expect an answer to Such prayers.

4. Furthermore, thus to believe in the result of prayer tries and manifests faith.

5. Such a habit, moreover, helps to bring out our gratitude to God. None sing so sweetly as those who get answers to prayer. Let me add how this would make your faith grow, how it would make your love burn, how every grace would be put in active exercise if, believing in the power of prayer, you watched for the answer, and when the answer came went with a song of praise to the Saviours feet.

III. Having thus spoken by way of commendation, we pause awhile, and turn to speak by way of gentle rebuke. I am communing this morning with those persons to whom John wrote; you who believe on the name of the Son of God; you who do believe in the efficacy of prayer. How is it that you do not expect an answer? I think I hear you say, One reason is my own unworthiness; how can I think that God will hear such prayers as mine? Let me remind thee that it is not the man who prays that commends the prayer to God, but the fervency of the prayer, and in the virtue of the great Intercessor. Why, think you, did the apostle write these words: Elias was a, man of like passions with us? Why, precisely to meet the case of those who say, My prayer is not heard because I have such and such faults. Here is a case in point with yours. Yes, say you, but, sir, you do not know the particular state of mind I have been in when I have prayed. I am so fluttered, and worried, and vexed, that I cannot expect my prayer, offered in such a state of mind, to prevail with God. Did you ever read the thirty-fourth psalm, and care fully consider where David was when his prayer had such good speed with God? Do not, I pray you, get into the ill habit of judging that your prayers are not heard because of your failings in spirit. Yes, says a third, it is not merely that I do not so much doubt the efficacy of prayer on account of myself, but my prayers themselves are such poor things. This is your sin as well as your infirmity. Be humbled and pray God to make you like the importunate widow, for so only will you prevail. But at the same time let me remind you that if your prayers be sincere it shall often happen that even their weakness shall not destroy them. He may rebuke the unbelief of your prayer, and yet in infinite mercy He may exceed His promise. Further, I have no doubt many of Gods people cannot think their prayers will be heard, because they have had as yet such very few manifest replies. You say you have had no answers! How know you? God may have answered you, though you have not seen the answer. God has not promised to give you the particular mercy in kind, but He will give it you somehow or other. Many do not pray expecting an answer, because they pray in such a sluggish spirit. They called some of the early Christians on the Continent, Beghards, because they did pray hard to God; and none can prevail but those who pray hard. Then there are so many, again, who pray in a legal spirit. Why do you pray? Because it is my duty? A child does not cry because the time to cry has come, nor does a sick man groan because it is the hour of groaning, but they cry and groan because they cannot help it. When the newborn nature says, Let us draw nigh unto God, then is the time and the place. A legal spirit would prevent our expecting answers to prayer. Inconsistencies after prayer, and a failure to press our suit, will bring us to doubt the power of prayer. If we do not plead with God again and again, we shall not keep up our faith that God hears us.

IV. Exhortation. Let us believe in Gods answering prayer, I mean those of us who have believed in Jesus; and that because we have Gods promise for us. Hear what He says, Thou shalt make thy prayer unto Him, and He shall hear thee. Again, prayer must be answered, because of the character of God our Father. Will He let His children cry and not hear them? He heareth the young ravens, and will He not hear His own people? Then think of the efficacy of the blood of Jesus. When you pray it is the blood that speaks. Think, again, that Jesus pleads. Shall the Father deny the Son? Besides, the Holy Spirit Himself is the Author of your prayers. Will God indite the desire, and then not hear it? (C. H. Spurgeon.)

Confidence in prayer

I. The spirit of prayer is expressed in the words, This is the confidence that we have in Him. The nature of this confidence is determined by the connection. It is not the confidence of presumption, but of children in a father. God is dishonoured by distrust. Christ is dishonoured by unbelief.

II. The rule of prayer prescribed in the text--If we ask anything according to His will. It is clear this rule is intended to remind us there is to be a limitation in our prayers. It plainly suggests there are many things which we may not ask of God in prayer. We must not suppose we are to follow our own desires in our supplications. We may wish for many things which we ought not to obtain. They may be wrong in themselves. Or, though proper in themselves, they might be hurtful to us. In either of these cases it would be contrary to the wisdom and goodness of God to grant them. This rule also reminds us there are certain blessings which are right in themselves, and which it may be the will of God to bestow, but which we must ask only in subservience to His pleasure, and service, and glory. For example, I am justified in asking for health within these limitations. So also may I ask a reason able share of temporal prosperity. With all these exceptions, however, the rule before us assumes there are some things clearly declared to be in such full harmony with the will of God, that we may ask them absolutely and confidently, and without any reserve. They contain all that is essential to our real interests, for both time and eternity. We may ask at once for the pardon of our sins. The promise is plain and universal (Isa_1:18). The same is true of the renewal of the soul in righteousness. So also may we ask for increasing holiness. This is the will of God, even your sanctification. We need set no limits to our desires after holiness. God has set none. In a word, we may ask for the Holy Spirit, and this is the sum and centre of all blessings. We may go beyond ourselves, too, and ask for others. We may pray for the conversion and godliness of our household; for the advancement of the cause of Christ in earth.

III. The acceptance of our prayers and their gracious answers. He heareth us. This is universally true. He is more ready to hear than we are to ask. God then often hears and answers our prayers, although it may not seem to be so at the time of our entreaty. Or He may hear and answer, but not in the way we desire. Besides, we may have answers to our prayers, although we know neither the time nor the manner of them. The very exercise is good. Still, we may have manifest answers to our prayers. If we mark the providence of God we shall discover that He has heard us. But it is in eternity we shall see all the answers to all our prayers. (J. Morgan, D. D.)

Prayer

I. Prayer is the expression of confidence in God.

1. In general, the language of want, desire, and necessity.

2. Specially, the language of the soul enlightened by the Spirit of God to discover its necessities, and to desire what the Divine bounty has provided for them.

3. It is intelligent, discriminating, definite--embracing the exercise of faith in the Divine purpose and integrity.

II. Our petitions, embodying, the souls confidences, are regulated by Gods promise and warrant. His will as revealed. Precepts concerning our progress in holiness to which everything else is subordinate. Promise--revelation of Divine intention in relation to the moral progress of the soul. God hath said--then faith may confide.

III. Faith brings within the range of our experience the blessings we thus desire. Faith, not an opinion, nor a bare persuasion, but an intelligent, active principle.

1. Apprehending the good promised and sought.

2. By its moral influence it prepares and qualifies for the enjoyment of the promised good.

3. The love thus relying on the promise becomes conscious of the blessings bestowed. (John A. Williams, B. A.)

Confidence in Him

Faith towards God in Jesus Christ is the essential activity of the Christian religion. Salvation begins where faith begins. When man opens his hand to receive, God opens His to give. Again, prayer is the essential function of faith--its natural activity. Prayer comes from faith, from the confidence we have in Him. Let us see, then, what is the confidence on which prayer is founded.

I. That if we ask anything, he heareth us--that it is possible to make known our thoughts, feelings, and desires to God. I cannot believe that He who built the cells of hearing is Himself deaf; nor that amid the myriad eyes His hands fashioned, and in the blaze of all the suns kindled by His power, God alone is blind! No, it is infinitely more consonant to right reason to believe with John that He heareth us.

II. Yes, no doubt He can; but will He? Will He pay any attention to the woes and the wants of so insignificant a creature as man is? Well, shifting the emphasis one word on, I say, This is the confidence that we have in Him, that He heareth us--men and women with nothing special about them except their mere humanity. God Himself, by His love, has proved the greatness and value of man.

III. That if we ask anything according to his will, we know that we have the petitions that we desired of Him. I said that without faith in Gods being and intellect prayer would be impossible; and now I say that without this saving clause--without the confidence that God only grants petitions which accord with His own will--prayer would be dangerous. What could be more fatal than for the power of God to be at the disposal of human caprice? But, thank God, He will not yield. God is inexorable. Love always is inexorable. The doctors child wishes to have the run of the surgery, that he may play with the keen blades and taste of every coloured powder and potion; and the servant may yield to his importunities, simply because her love is weak; but the father is inexorable, deaf, unyielding. Why? Because he loves his child intensely. I can venture to draw near to God; it is safe, because I have this confidence in God that He will not yield to me against His own wisdom and will. He is inexorable for my highest good. But Gods refusal of one thing always means a grant of something better. According to His will. Why so? Because nothing that is not on a level with that will is good enough for thee. (J. M. Gibbon.)

Prayer

I. Regenerate humanity as the subject of continual necessity. Man is a suppliant. There is no moment in his immortality in which he can declare absolute independence of a Superior Power. Our salvation has not lessened our dependence on the Divine bounty. We feel necessities now of which in our natural state we are totally unconscious.

1. There is our want of a world conquering faith. Without faith man is the mere sport of swelling waves or changeful winds--faith gives him majesty by ensuring for all his energies an immovable consolidation!

2. There is our need of infallible wisdom. The realities of life rebuke our self-sufficiency. The countless errors for whose existence we are unhappily responsible are teaching us that our unaided powers are unequal to the right solution of lifes problems.

3. There is our need of renewing and protective grace. All who know the subtlety of sin feel their danger of being undermined by its insidious influence. Without the daily bread of heaven we must inevitably perish.

II. Regenerate humanity introduced to the infinite source of blessing.

1. This source is revealed by the highest authority. It is the Son revealing the Father--the Well-beloved who is intimately acquainted with the feelings which characterise the Infinite Being in regard to an apostate race; so that in accepting this testimony we accept it at the lips of a Divine witness.

2. This source is continually accessible. It would indeed have been graciously condescending had God appointed periodical seasons at which He would have listened to human cries; but He has appointed us audience hours--He is ever ready to hear mans song and to attend mans suit.

3. This source is inexhaustible. The ages have drunk at this fountain, but it flows as copiously as though no lip had been applied to the living stream.

III. Regenerate humanity engaged in social devotion.

1. Prayer is the mightiest of all forces (Mat_18:19-20).

2. Special encouragement is given to social worship.

3. Am I surrounded by those who inquire how they can serve their race? I point to the text for answer: you can agree to beseech the enriching blessing of God!

IV. Regenerate humanity causing a distribution of the riches of the universe. While man is a moral alien he has no influence in the distribution of Divine bounty: but when he becomes a child he may affect the diffusion of celestial blessings. If God has given us His Son will He not with Him freely give us all things? If He has given us the ocean we know that He will not withhold the drop! This assurance is solemnly suggestive.

1. It silences all complaints as to the Divine bounty. Do you wail that you feel so little of holy influence? The reason is at hand: Ye have not because ye asked not, or because ye asked amiss.

2. It places the Church in a solemn relation to the unsaved world. That world is given us as a vineyard. The fruitful rain and glorious light may be had for asking. Are we clear of the worlds blood in the matter of prayer?

3. It defines the limit of our supplication. If we ask anything according to His will. There is a mysterious boundary separating confidence and presumption. We must not interfere in the settled purposes of God.

Conclusion:

1. Earth is intended to be a great sanctuary--if two of you shall agree on earth.

2. All worship is to be rendered in connection with the name of Christ.

3. The true suppliant retires from the altar in actual possession of the blessings which he besought. We know that we have the petitions that we desired of Him. We have too long acted as though we wished some visible manifestation or audible proof of answered prayer, whereas the scriptural doctrine is--believe and have. (Joseph Parker, D. D.)

Life and prayer

Very naturally, very opportunely, does the doctrine of prayer follow that of eternal life. For the new life brings with it new needs. Every higher grade of life brings with it a sense of need undreamt of in the lower grades of life. Buddha, for instance, preached a very noble doctrine and lived a very noble life. He preached salvation by self-control and love. He set up in India a sublime ideal of character, and dying, left behind him the memory of a singularly pathetic and beautiful career. And by his life and teaching he raised India to something like a higher life. But he forgot the main thing. He forgot that the soul of man pants for the living God; that it must have God. It cannot live on words however true, nor on an example however noble. It can only rest in God. Mahomet, too, woke in his people the sense of a new life to be lived by them. To a people that had worshipped gods he proclaimed God. God is one, and God is great. Bow down before Him in all things. A noble message surely as far as it went. But it did not go far enough. It did not bring God near enough. Man wants something human, something tender, something near and dear in God. And the fierce followers of Mahomet were driven by the love hunger in them to half deify the Prophet, and to invent a system of saint worship, a ladder of sympathetic human souls by which they hoped to come a little nearer to God. The vision of a higher life had awakened new needs within them. Necessity, says the proverb, is the mother of invention, and mans religious inventions bear startling witness to the great religious necessity, the imperative God hunger that is in him. Let us take the precepts of Christ and follow the example of Christ, leaving all the doctrinal and redemptive parts behind. No! The life without the love will crush you. The law of God without the grace of God will bear you down. Dr. Martineau says that since Christ lived a profound sense of sin has filled the whole air with a plaint of penitence. He who despises the blood of Christ as Saviour has not yet seen the life of Christ as his example. But eternal life, while it brings new seeds, brings also a new boldness in prayer. We know that He heareth us. Love does not exhaust itself by what it gives. We kneel securely when we kneel on Calvary. The Cross is the inspiration and justification of prayer. We can ask anything there. There no prayer seems too great, no petition too daring. (J. M. Gibbon.)

The qualifications of prayer, with respect to the subject matter of it

I. The proper qualifications of prayer, with respect to the subject matter of it.

1. What we pray for must be as to the matter of it, innocent and lawful. To pray that God would prosper us in any wicked design is not to present ourselves as humble suppliants to His mercy, but directly to affront His holiness and justice.

2. What we pray for must not only be lawful in itself, but designed for innocent and lawful ends.

3. The subject matter of our prayers must be according to the ordinary course and events of Gods providence, something possible. We must not expect that God will interpose by a miraculous power, to accomplish what we pray for.

4. What we pray for ought to tend chiefly to our spiritual improvement and growth in grace.

II. How far, when we pray according to Gods will, we may, with humble confidence, rely on the success of our prayers.

1. Whatever God has promised absolutely, He will faithfully and to all intents and purposes perform (Num_23:19).

2. Where the promises of God are made to us upon certain conditions or reserves, we have no right to the performance of them any further than is agreeable to the reason of such conditions.

(1) God alone perfectly knows what would be the consequence of His granting us our requests.

(2) The heart of a man is very deceitful; it is not easy for him at all times to discover the secret insincerity which lies at the bottom of it.

Conclusion:

1. If prayer be a means of giving us access to God, and procuring for us so many and great blessings, it is just matter of reproof to Christians especially that this duty is so generally neglected among them.

2. What has been said affords good men matter of great consolation, even when they do not find the return of their prayers in the blessings they pray for. God intends the very denial of their requests to them for good. (R. Fiddes, D. D.)

The power of believing prayer

Some of the natural forces of the universe can only be manifested through the special elements and agencies that are adapted to transmit them. Electricity must have a pathway of susceptible matter over which to travel, even if that pathway be one of indefinitely minute particles of ether only. So with the spiritual forces of the universe. If the power of the mediatorial presence have no conducting lines of faith along which to travel, it must sleep forever, and the world be left to swing on in its old grooves of evil and death. The manifestation of all the energies of that presence can only come through the believing request of the disciples. (T. G. Selby.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Jn 5:14-15. And this is the farther confidence — Παρρησια, boldness; that we have in, or with, him, that if we ask any thing — See on Mat 7:7; according to his will — His revealed will, (for his word shows us what things we may lawfully ask,) he heareth us — Not only observes and takes notice of our petitions, but favourably regards them, and will assuredly grant them if he sees, and as far as he sees, that it will be for our present and eternal good to have them granted: see 1Jn 5:15. Archbishop Tillotson supposes that this refers particularly to the apostles. “But so few of the apostles could be concerned in this advice of St. John, and there are so many promises of the answer of prayer scattered up and down in the Old and New Testaments, that I,” says Dr. Doddridge, “would by no means thus confine the interpretation.” The truth is, with regard to all spiritual blessings, such as illumination of mind, remission of sins, the divine favour, adoption into God’s family, regeneration and sanctification through his Holy Spirit, grace to help us in time of need, and eternal life, we may be sure God will grant them, if we ask them sincerely, importunately, perseveringly, and in faith, complying, in the mean time, through his grace, with the conditions or terms, on our complying with which God hath suspended the accomplishment of his promises of these blessings, namely, repentance toward him, and faith in our Lord Jesus Christ, and in the truths and promises of his gospel. But with respect to temporal blessings, as we do not know how far it would be good for us to receive them, we must ask them with entire submission to the divine will, persuaded that if we seek first the kingdom of God and his righteousness, other things, that he knows to be needful and useful, shall be added unto us; and that he who gives grace and glory, will withhold no good thing from them that walk uprightly. And if we know that he heareth us, we know — Even before the event, (for faith anticipates the blessings,) that we have the petitions that we desired of him — And when they are received, we know they are given in answer to our prayers. The meaning of this is, that God’s hearing is not in vain; but that, as he hears in general, so he will grant in due time, and in his own way, those particular mercies which we ask of him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

VI. CONCLUSION

CHAPTER 5:14-21

The conclusion of this great Epistle mentions first the practical confidence which a believer may have, the outcome of that relationship and fellowship with the Father and His Son, which the doctrinal part so blessedly unfolds. We can come in prayer to Him with boldness and whatever we ask “according to His will He heareth us; and if we know that He heareth us, whatsoever we ask, we know that we have the petitions which we have asked of Him.” As a loving Father He listens to the cry of His children and He answers if it is according to His will, and the child of God would not have it differently, and desire anything to be granted him which is contrary to the will of God. Our unanswered prayers we joyfully recognize as being not according to His will. It is not true faith when fanatics, like faith curists, say that God must do certain things. That is not faith but presumption.

But what is the sin unto death (1Jn 5:16)? God chastises the sinning believer often through sickness. And the chastisement may lead to the physical death of the child of God. Such was the case in Corinth (1Co 11:31). It is the same case as Jas 5:14-15. If the sin is not unto physical death as a chastisement, we can pray for the brother and he will be restored. But there is a sin unto death. Ananias and Sapphira committed such a sin. No prayer in such a case does avail anything. God in His governmental dealings takes the offender away as to his life on earth. It does not affect the salvation of the soul, as those teach who think that one who has believed, has eternal life, and is a member of the family of God, can be lost again.

The conclusion of the Epistle consists in three statements that “we know”: “We know that whosoever is born of God sinneth not; but He that is begotten of God keepeth himself and that wicked one toucheth him not.” Sin is the touch of the wicked one. If the believer guards himself, by living in the fellowship with the Father and the Son, walking in the Light, the wicked one cannot reach him; he lives according to his new nature and sinneth not. “We know that we are of God and the whole world lieth in the wicked one.” Hence God’s children should be separated from the world. If a believer is not he moves on the very territory of the wicked one and the author of sin finds occasion to touch him and lead him to sin. “We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God and eternal life.”

The final exhortation is “Little children (teknia--all God’s children), keep yourselves from idols. Amen.” What is an idol? Anything and everything that draws the affection and devotion of heart and soul from the Lord Jesus Christ. May He, through the power of His Spirit, keep us all from idols. And we shall be kept if we give in our hearts and lives the preeminence to our Lord and walk in the light as He is in the light.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

1Jn 5:14. Κατὰ τὸ θέλημα αὐτοῦ, according to His will) A most just condition, of very extensive application. [The pronoun αὐτοῦ has reference to God.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Jn_5:14, as the preliminary καί shows, is not the beginning of a new section (contrary to de Wette); but the thought expressed here is in close connection with the foregoing, inasmuch as the παῤῥησία is an essential element of the ζωὴ αἰώνιος. As in chap. 1Jn_3:21-22, so here also, παῤῥησία is the confidence which the believer experiences in the certainty that his prayer is heard.

αὕτη ἐστὶν ἡ παῤῥησία does not mean: hence arises also a happy spirit (Ziegler), but herein consists the confidence (de Wette).

ἣν ἔχομεν πρὸς αὐτόν] αὐτόν does not refer to the Son, but to God; though God is not previously mentioned as the subject, yet He is nevertheless considered as the principal subject, as the One who gives life through the Son.

ὅτι] Lücke (with whom Ebrard agrees, with the incorrect remark that ὅτι does not depend on αὕτη, but simply on παῤῥησία) supplies before ὅτι: that we have the confidence; but the concise thought of the apostle is thereby weakened, and besides the παῤῥησία is itself this confidence (Düsterdieck).

ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ] By means of κατὰ τ. θέλ. αὐτοῦ, i.e. τοῦ Θεοῦ, prayer is more particularly defined as to its substance and character.

ἀκούει ἡμῶν] In chap. 1Jn_3:22 it is put instead of this: λαμβάνομεν ἀπ ̓ αὐτοῦ.

ἀκούειν includes the idea of granting, which, however, is not brought definitely out until the following verse.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Jn 5:14 . παρρησία , see note on 1Jn 2:28 . As distinguished from αἰτεῖν the middle αἰτεῖσθαι is to pray earnestly as with a personal interest (see Mayor’s note on Jas 4:3 ). The distinction does not appear here, since αἰτεῖν αἰτήματα (cognate accusitive) is a colourless periphrasis for αἰτεῖσθαι . A large assurance: our prayers always heard, never unanswered. Observe two limitations: (1) κατὰ τὸ θὲλημα αὐτοῦ , which does not mean that we should first ascertain His will and then pray, but that we should pray with the proviso, express or implicit, “If it be Thy will”. Mat 26:39 is the model prayer. (2) The promise is not “He granteth it” but “He hearkeneth to us”. He answers in His own way.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Because we do not yet in effect obtain that which we hope for, the Apostle joineth invocation or prayer with faith, which he will have to proceed from faith, and moreover to be conceived in such sort, that nothing be asked but that which is agreeable to the will of God: and such prayers cannot be vain.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the confidence--boldness (Jo1 4:17) in prayer, which results from knowing that we have eternal life (Jo1 5:13; Jo1 3:19, Jo1 3:22).

according to his will--which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding in faith, and our prayers are not accepted. ALFORD well says, If we knew God's will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform; it is this ideal state which the apostle has in view. It is the Spirit who teaches us inwardly, and Himself in us asks according to the will of God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. This is the confidence] παρρησια, The liberty of access and speech, that if we ask any thing according to his will, that is, which he has promised in his word. His word is a revelation of his will, in the things which concern the salvation of man. All that God has promised we are justified in expecting; and what he has promised, and we expect, we should pray for. Prayer is the language of the children of God. He who is begotten of God speaks this language. He calls God Abba, Father, in the true spirit of supplication. Prayer is the language of dependence on God; where the soul is dumb, there is neither life, love, nor faith. Faith and prayer are not boldly to advance claims upon God; we must take heed that what we ask and believe for is agreeable to the revealed will of God. What we find promised, that we may plead.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14 And this is the confidence He commends the faith which he mentioned by its fruit, or he shews that in which our confidence especially is, that is, that the godly dare confidently to call on God; as also Paul speaks in Ephesians 3:12, that we have by faith access to God with confidence; and also in Romans 8:15, that the Spirit gives us a mouth to cry Abba, Father. And doubtless, were we driven away from an access to God, nothing could make us more miserable; but, on the other hand, provided this asylum be opened to us, we should be happy even in extreme evils; nay, this one thing renders our troubles blessed, because we surely know that God will be our deliverer, and relying on his paternal love towards us, we flee to him.

Let us, then, bear in mind this declaration of the Apostle, that calling on God is the chief trial of our faith, and that God is not rightly nor in faith called upon except we be fully persuaded that our prayers will not be in vain. For the Apostle denies that those who, being doubtful, hesitate, are endued with faith.

It hence appears that the doctrine of faith is buried and nearly extinct under the Papacy, for all certainty is taken away. They indeed mutter many prayers, and prattle much about praying to God; but they pray with doubtful and fluctuating hearts, and bid us to pray; and yet they even condemn this confidence which the Apostle requires as necessary.

According to his will By this expression he meant by the way to remind us what is the right way or rule of praying, even when men subject their own wishes to God. For though God has promised to do whatsoever his people may ask, yet he does not allow them an unbridled liberty to ask whatever may come to their minds; but he has at the same time prescribed to them a law according to which they are to pray. And doubtless nothing is better for us than this restriction; for if it was allowed to every one of us to ask what he pleased, and if God were to indulge us in our wishes, it would be to provide very badly for us. For what may be expedient we know not; nay, we boil over with corrupt and hurtful desires. But God supplies a twofold remedy, lest we should pray otherwise than according to what his own will has prescribed; for he teaches us by his word what he would have us to ask, and he has also set over us his Spirit as our guide and ruler, to restrain our feelings, so as not to suffer them to wander beyond due bounds. For what or how to pray, we know not, says Paul, but the Spirit helpeth our infirmity, and excites in us unutterable groans. (Romans 8:26.) We ought also to ask the mouth of the Lord to direct and guide our prayers; for God in his promises has fixed for us, as it has been said, the right way of praying.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

14. And this is the confidence that we have in him] Better, And the boldness that we have towards Him is this: see on 1Jn_1:5 and 1Jn_2:28. For the fourth and last time in the Epistle the Apostle touches on the subject of the Christian’s ‘boldness.’ Twice he speaks of it in connexion with the Day of Judgment (1Jn_2:28, 1Jn_4:17); twice in connexion with approaching God in prayer (1Jn_3:21-22 and here). In the present case it is with special reference to intercessory prayer that the subject is retouched. Thus two more leading ideas of the Epistle meet in this recapitulation, boldness towards God and brotherly love; for it is love of the brethren which induces us to pray for them.

according to his will] This is the only limitation, and it is a very gracious limitation. His will is always for His children’s good, and therefore it is only when they ignorantly ask for what is not for their good that their prayers are denied. Comp. S. Paul’s case, 2Co_12:9. ‘Heareth’ of course means that He hears and grants what we ask (Joh_9:31; Joh_11:41-42). Comp. ‘The desire of the righteous shall be granted’ (Pro_10:24).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And this is the confidence that we have in him,.... Either in God, to whom prayer is made; or in the Son of God, through whose blood and righteousness believers in him have confidence with God at the throne of grace; they can come with boldness and intrepidity, and use freedom and liberty of speech, as the word here used signifies; especially when they have the Spirit of Christ with them, and are under the sprinklings of the blood of Christ, and have a comfortable assurance of being heard and answered; and this is what the Jews call , "the consideration", or "attention of prayer" (s), which they explain thus;

"after a man has prayed, he judges in his heart that the holy blessed God will give him his reward, and will do everything needful for him, and will hear his prayer, because he has prayed with intention;''

but this is much better expressed, and upon a much better foundation, by our apostle here:

that if we ask anything according to his will, he heareth us; to ask anything according to the will of God, is to ask, as to matter, what, and in a manner which, is agreeably to it; by which is meant, not his secret will, or his purposes and decrees, which are unknown, though, so far as these are made known, they are not to be prayed against, for they can never be made void; and therefore, when God had declared it as his purposing will, that the Israelites in the wilderness should not enter into Canaan's land, and that he had rejected Saul from the kingdom, in these cases it would have been wrong for Moses to have prayed for the one, or Samuel for the other; Sa1 16:1; and though no one person is to be excluded from our prayers on the account of the decree of reprobation, since no man can certainly be known to be a reprobate; yet it does not become us to pray for the conversion and salvation of reprobates in general, since this would be contrary to the decree of God: and such purposes which God has declared by prophecy he has purposed in himself, as the conversion of the Jews, the bringing in the fulness of the Gentiles, the destruction of antichrist, and the glory of the Gospel church, for these we should pray that God would hasten them in his own time, and we are sure of being heard; but the revealed will of God is here intended, by which it appears that all grace is laid up in Christ, and all spiritual blessings are with him, and that the covenant of grace is ordered in all things, and full of the sure mercies of David, and of exceeding great and precious promises; all which are treasured up for the benefit and use of the people of God; and if, therefore, they ask for any grace, or supply of grace, for any spiritual blessing or mercy laid up in Christ, in the covenant, or in any of the promises, they ask that for matter which is according to the will of God, and which they may be assured they shall have, sooner or later: and to ask in a manner agreeably to his will, is to come in the name of Christ, and make mention of his righteousness, and ask for his sake; to put up all petitions in faith, with fervency, in sincerity, and uprightness; with reverence, humility, and submission to the divine will, and with importunity; and such askers God hears, even so as to answer, and grant their requests in his own time, though not always in theirs; in some cases sooner, in others later, according to his infinite wisdom, and in his own way, which is always the best, though not in theirs, as in the case of the Apostle Paul, Co2 12:7. The Alexandrian copy and the Ethiopic version read, "if we ask anything according to", or in his name: that is, of Christ, and which agrees with Joh 14:13.

(s) T. Bab. Bava Bathra, fol. 164. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

14 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

Ver. 14. According unto his will] One said he could have what he would of God; and, Fiat voluntas mea, saith Luther in a certain prayer, but then he finely falls off with mea voluntas, Domine, quia tua; let my will be done, Lord, but so far forth as it is thy will. This was the time when he prayed for the life of Miconius (who was fallen into a deep consumption) and prevailed with God for it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And this is the confidence that we have in him - Margin, “concerning.” Greek, “toward him,” or in respect to him - πρὸς αὐτὸν pros auton. The confidence referred to here is that which relates to the answer to prayer. The apostle does not say that this is the only thing in respect to which there is to be confidence in him, but that it is one which is worthy of special consideration. The sense is, that one of the effects of believing on the Lord Jesus 1Jo 5:13 is, that we have the assurance that our prayers will be answered. On the word “confidence,” see the notes at 1Jo 3:21; 1Jo 4:17.

That, if we ask anything according to his will, he heareth us - This is the proper and the necessary limitation in all prayer. God has not promised to grant anything that shall be contrary to his will, and it could not be right that he should do it. We ought not to wish to receive anything that should be contrary to what he judges to be best. No man could hope for good who should esteem his own wishes to be a better guide than the will of God; and it is one of the most desirable of all arrangements that the promise of any blessing to be obtained by prayer should be limited and bounded by the will of God. The limitation here, “according to his will,” probably implies the following things:

(1) In accordance with what he has “declared” that he is willing to grant. Here the range is large, for there are many things which we know to be in accordance with his will, if they are sought in a proper manner - as the forgiveness of sins, the sanctification of the soul, 1Th 4:3, comfort in trial, the needful supply of our wants, grace that we may do our duty, wisdom to direct and guide us, Jam 1:5, deliverance from the evils which beset us, the influences of his Spirit to promote the cause of religion in the world, and our final salvation. Here is a range of subjects of petition that may gratify the largest wishes of prayer.

(2) The expression, “according to his will,” must limit the answer to prayer to what “he” sees to be best for us. Of that we are not always good judges. We never perceive it as clearly as our Maker does, and in many things we might be wholly mistaken. Certainly we ought not to desire to be permitted to ask anything which “God” would judge not to be for our good.

(3) The expression must limit the petition to what it will be “consistent” for God to bestow upon us. We cannot expect that he will work a miracle in answer to our prayers; we cannot ask him to bestow blessings in violation of any of the laws which he has ordained, or in any other way than that which he has appointed. It is better that the particular blessing should be withheld from us, than that the laws which he has appointed should be disregarded. It is better that an idle man should not have a harvest, though he should pray for it, than that God should violate the laws by which he has determined to bestow such favors as a reward of industry, and work a special miracle in answer to a lazy man’s prayers.

(4) The expression, “according to his will,” must limit the promise to what will be for the good of the whole. God presides over the universe: and though in him there is an infinite fulness, and he regards the wants of every individual throughout his immense empire, yet the interests of the whole, as well as of the individual, are to be consulted and regarded. In a family, it is conceivable that a child might ask for some favor whose bestowment would interfere materially with the rights of others, or be inconsistent with the good of the whole, and in such a case a just father would of course withhold it. With these necessary limitations the range of the promise in prayer is ample; and, with these limitations, it is true beyond a question that he does hear and answer prayer.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Viz. according to his will, not negatively, as it only doth not forbid our praying for, or enjoying, such and such things, but positively, i.e. according to his will signified:

1. By his commands, i.e. when the matter of our prayers is some spiritual good thing, which was before the matter of our duty; as when we pray for grace to enable us to be and to do what he requires us, as far as our present state will admit.

2. By his promises, which are more absolute and particular in reference to things of that nature, Mat 5:6; Luk 11:13.

In reference to things of an inferior nature, of a conditional tenor; or more general, the things promised coming under the common notion of good things, not in themselves only, but for us, in present circumstances; which, whether they be or no, he reserves to himself the liberty of determining, and doth only promise them, if they be; and so we are only to pray for them; for that is praying, according to what signification he hath given us of his will, in such cases. And so we are always sure to be heard in the former case, in the very particular kind, about which his will is expressly made known beforehand.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. This is included in the confidence embraced in the above believe and know. This confidence is a firm feeling of the heart embodying itself in free expression. The indwelling life puts forth a confident utterance.

According to his will—The utterance expresses both our will and God’s.

Heareth us—As we are not dumb, arising from our life, so he is not deaf, like the idols of 1Jn_5:21, or like the “unknown absolute” of the pantheist. The common life of God and us constitutes a medium of blessed intercommunication. Our lips are vocal and his ear is sensitive.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the confidence that we have towards him consists in this. The thought of knowing that we have eternal life (verse 13) leads back to the thought of confidence before God in relation to prayer. (1Jn_3:21, 1Jn_3:22) This idea is now further developed with special reference to intercession for others; a particular form of prayer which is in close connexion with another main idea in the Epistle love of the brethren.

Vers. 14, 15.

Liberty and prevalence in prayer.

Connecting link: The knowledge that we have eternal life is, in fact, a coming to feel perfectly at home in the redeeming love of God in Christ Jesus. Where this is the case, confidence, freedom of speech, is enjoyed towards God; and this holy freedom will find expression in prayer. The thought uttered here by the apostle is nearly akin to that in 1Jn_3:22 (see homily on chapter 3:19-22). There are, however, one or two not uninteresting points of detail peculiar to these verses, which will suggest a very brief homiletic outline. TopicLiberty and success in prayer.

I ONE OF THE PRIVILEGES OF KNOWING THAT WE HAVE ETERNAL LIFE IS FREEDOM IN PRAYER. (See closing sentences of preceding homily.) The word parjrJhsia, as remarked in homilies on 1Jn_2:24, 28 3:19-22 4:17, 18, is equivalent to "freedom of speech." If we know that we have eternal life, we shall have unreserved openness in communing with our God. The relation between the knowledge and that freedom is clear.

1. Knowing thereby that we are the sons of God, we can speak freely tothe Father.

2. Knowing that we are redeemed and saved, we can be at entire liberty incommuning with our Saviour.

3. Knowing that we are "alive unto God," we can breathe out that lifetowards its Giver and Sustainer.

II ONE FORM OF PRAYER WILL BE "MAKING REQUEST UNTO GOD." jEan ti aijtwmeqa. "One form," we say, and that advisedly. For the outbreathing of love and desire to God will be the habit of the soul, and will include vastly more than the asking for specific objects. So that we must regard the apostle here as not covering the whole ground of prayer, but as simply indicating one direction that prayer may take (in the next homily a still further limitation is noted). We may freely "make our requests known unto God." Faith, reverence, and love will, however, regulate this boldness in prayer. "If we ask anything according to his will, he hears us." Even so. God"s will is infinitely wiser than ours. And our faith in him wilt lead us to offer all our petitions subject to that will. This is not, however, a fetter upon our freedom. It is a safeguard to it. Otherwise the greater the freedom the greater the peril.

III SUCH REQUESTS WILL CERTAINLY BE GRANTED, There are two issues of such a prayer.

1. We know that he hears us. The ejan in verse 15 does not indicate any uncertainty. If we know, as we certainly do, that he hears us, our petitions are not wasted breath; they go not forth to empty air. (Psa_50:15) This fellows from the truth in Psa_103:13.

2. We know that we have the petitions we desired of him. Tamata, if not tanta, "The substance of the requests, if not necessarily the actual things asked for," says Canon Westcott, beautifully. The mother of Augustine prayed earnestly that he might not go to Rome, fearing it would be his bane. Her son, however, went to Rome; but his going was one of the steps which led to his conversion. As Augustine himself said afterwards, God regarded the hinge of the petition. So it ever is. God hears the prayer, but answers it according to his infinite wisdom rather than according to our limited foresight. Note: Though this at first sight seems a restriction upon prayer, yet it is precisely this which makes us free to pray. Were it otherwise, we could not open our lips to ask aught which we deemed a boon, should the gift asked for be. granted even though it would prove a bane. God, in his love, buries our mistakes in prayer, and gives us just what we should most desire could we see as he sees.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And we - Who believe. Have this further confidence in him, that he heareth - That is, favourably regards, whatever prayer we offer in faith, according to his revealed will.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

To enforce the foregoing exhortation to believers, namely, to be confirmed and constant in the faith, he shews them here what a special advantage believers have above other persons, namely, confidence in all their approaches to God; and a full assurance,

1. In general, that whatever they ask in faith according to his will, they shall obtain.

2. In particular, that our several petitions which we present unto God, shall in his own time, in his own way, and after his own manner, be granted by him, provided our persons and our prayers be qualified according to the gospel for the receiving of his promise.

Hence learn, That through our interest in Christ, and for the sake of his meritorious satisfaction and prevailing intercession, our prayers are certainly heard by God, and we shall assuredly have what God has promised to give, and we are fit to receive. God indeed does not always, nay, not often, come with an answer of prayer at our time, but he never stays a moment beyond his own time.

Learn, 2. That in all the prayers we present and put up to God, a special eye and regard must be had to the will of God, if we expect to be heard and answered. If we ask any thing according to his will, he heareth us.

The will of God is the rule, not only of things to be done by us, but also of those things which we crave of God to do for us. The will of God under a threefold revelation is the rule and matter of prayer.

1. The will of God in his commands; whatever God hath required us to do, we may pray for power that we may do.

2. THe will of God in his promises; what God hath said he will give, we may pray that we may receive.

3. The will of God in prophecies; what God hath foretold shall come to pass, we may and ought to pray that it may come to pass.

The prayer of man gives birth to the prophecies of God, yea, and to the promises of God too. I will be enquired of, to do it for them. Eze 36:37 Though God be a sure paymaster, yet he expects that we should put his bond in suit before he pays.

Learn, 3. That a prayer made according to God’s will, shall certainly be granted according to our will. If we ask any thing according to his will, he heareth us. When we pray for any thing in obedience to God’s will, and with submission to his will, we know that we have the petitions that we ask of him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

14–17. And this is the confidence. We may be assured our prayers will be granted, if we ask according to his will. There is this condition.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

14. καὶ αὕτη ἐστὶν ἡ παρ. And the boldness that we have towards Him is this: see on 1Jn 1:5 and 1Jn 2:28. For the fourth and last time in the Epistle the Apostle touches on the subject of the Christian’s ‘boldness’. Twice he speaks of it in connexion with the Day of Judgment (1Jn 2:28; 1Jn 4:17); twice in connexion with approaching God in prayer (1Jn 3:21-22 and here). In the present case it is with special reference to intercessory prayer that the subject is retouched. Thus two more leading ideas of the Epistle meet in this recapitulation, boldness towards God and brotherly love; for it is love of the brethren which induces us to pray for them. For the difference between αἰτεῖσθαι and ἐρωτᾶν see on 1Jn 5:16. The difference between αἰτεῖσθαι and αἰτεῖν is not great, as is seen in 1Jn 5:15: but the middle rather implies that the request in some way is for the gratification of the petitioner.

κατὰ τὸ θέλημα αὐτοῦ. This is the only limitation, and it is an exceedingly gracious limitation. His will is always for His children’s good, and therefore it is only when they ignorantly ask for what is not for their good that their prayers are denied. Comp. S. Paul’s case, 2Co 12:9. Ἀκούει of course means that He hears and grants what we ask (Joh 9:31; Joh 11:41-42). Comp. ‘The desire of the righteous shall be granted’ (Pro 10:24).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

14-21.] Close of the Epistle. The link which binds this passage to ver. 13 is the παῤῥησία, taken up again from the εἴδητε ὅτι of that verse. This παῤῥησία is the very energizing of our spiritual life: and its most notable and ordinary exercise is in communion with God in prayer, for ourselves or for our brethren, vv. 14-17. Then vv. 18-20 continue the explanation of the “sin unto death,” and the “sin not unto death,” by setting forth the state of believers as contrasted with that of the world, and the truth of our eternal life as consisting in this. Then with a pregnant caution, ver. 21, the Apostle closes his Epistle.

14,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

14. καὶ αὕτη] The object of the preceding section was to produce assurance in the readers that they were in possession of the new life. This assurance is now described as παρρησία, boldness or confidence, with perhaps special reference to the original meaning of the word, absolute freedom of speech. It is said to consist in the fact that God hears them whenever they ask anything according to His will, i.e. it is realized in true prayer, which always brings with it the consciousness that it is heard. This is the fourth mention of the Christian’s confidence; we have it twice in relation to the Judgment (2:28, 4:17), and twice in relation to prayer (3:21 and here).

ἣν ἔχομεν πρὸς αὐτόν] which we have and enjoy in realized fellowship with God. In describing relations, πρός generally denotes that which “goes out towards,” a relation realized in active intercourse and fellowship. Cf. Joh 1:1, Joh 1:2; Mar 6:3 (οὐκ εἰσὶν … ὧδε πρὸς ἡμᾶς; living our life).ὅτι] One of the common constructions used by the writer to introduce the description of that to which αὕτη, or ἐν τούτῳ, or some such expression refers. Our παρρησία with God is based on the fact that He hears whatsoever we ask κατὰ τὸ θέλημα αὐτοῦ.

ἐάν τι κ.τ.λ.] The necessary condition of the hearing; subject to this condition, that it is not in opposition to the Divine will, the hearing is assured whatever the petition may be.

αἰτώμεθα] The more subjective form of expression is chosen. But it is doubtful whether any definite and clear difference in meaning between the middle and the active can be pressed. Cf. Mat 20:20, Mat 20:22 (αἰτοῦσα … αἰτεῖσθε); Joh 16:24, Joh 16:26 (οὐκ ἠτήσατε … αἰτεῖτε … ἐν τῷ ὀνόματί μου αἰτήσεσθε).

κατὰ τὸ θέλημα αὐτοῦ] Cf. Joh 14:13, ὅ τι ἂν αἰτήσητε ἐν τῷ ὀνόματί μου τοῦτο ποιήσω.

ἀκούει ἡμῶν] Cf. Joh 9:31, οἴδαμεν ὅτι ὁ θεὸς ἁμαρτωλῶν οὐκ ἀκούει, ἀλλʼ ἐάν τις θεοσεβὴς ᾖ … τούτου ἀκούει: Joh 11:41 f.; Psa_16. (17.) 6. The word naturally includes the idea of hearing favourably.

εχωμενA al. pauc. | οτι εαν τι א B K L P al. pler. sah. syr. arm.] οτι ο εαν13 arm.(uid.) sah. boh.: οτι ανA: οτι εαν31*. 68. 191. 58lect | αιτωμεθα] αιτωμεν Ia δ602 (522) θελημα] ονομαA aeth. | αυτου] του θῡ Isa_55 (236) Ib 209f. (386).

14. quodcunque quidquid

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Confidence [παρρησια] . Rev., boldness. See on 2 28; Joh 7:13. On have boldness, see on Joh 16:22.

We ask [αιτωμεθα] . With a possible reference in the middle voice to asking for ourselves.

According to His will [κατα το θελημα αυτου] . For the phrase compare 1Pe 4:19; Gal 1:4; Eph 1:5, 11.

He heareth us [ακουει ημων] . Compare Joh 9:31; Joh 11:41, 42. Hear is used in this sense by John only.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

14. καὶ αὕτη... It is implied that the knowledge which the Christian can gain is not for mere passive possession, nor yet for himself alone. It finds scope in corresponding expression. The life is fruitful. Comp. Matt. xviii. 15, 20.

ἡ παρρησία ἣν ἔχομεν... fiducia quam habemus... V., the boldness of speech, utterance, which we have as the consequence of our possession of life. See c. ii. 28 note. The gift of eternal life enables the believer to come directly before God (Hebr. iv. 16) and speak every thought without reserve. This he has strength to do in the present trials of life (c. iii. 21); and he looks forward to a like openness of trust ‘at the presence of Christ’ (ii. 28), and ‘in the day of judgment’ (iv. 17).

πρὸς αὐτόν] ad eum V., towards Him, that is, God, the main subject of the passage.

αὕτη ... dre... ἀκούει... this...that ...Η6 heareth. The fact (that He heareth) and not the conviction of the fact (‘we know that He heareth’), is identified with the feeling. Our boldness is not simply a belief, but indeed a certainty, an experience.

ἐάν τι αἰτώμεθα] guodcungue petierimus V., Uf we ask anything. The

κατὰ TO θέλημα αὐτοῦ ἀκούει ἡμών. ὅτι akovet ἡμῶν ὃ ἐὰν αἰτώμεθα, οἴδαμεν

τὰ αἰτήματα a ἤτηκαμεν ἀπ᾽ αὐτοῦ.

(N°) B syrr (me) the: et scimus vg: om. N*A,

distinction between the middle (aiτεῖσθαι) and the active (αἰτεῖν) is not sharply drawn; but generally the personal reference is suggested by the middle while the request is left wholly undefined as to its destination by the active. Compare John xvi. 24, 26; xiv. 13, 14; xv. 16 with xv. Matt. xxvii. 20 (and parallels), 58 (and parallels); Acts iii. 14.

κατὰ τὸ θέλημα av.] according to His will. Comp. 1 Pet. iv. 19; Gal. i. 4; Eph. i 5, 11. This will finds expression in the soul: John xv. 7; and is the continuous manifestation of the divine nature through Christ. Thus asking ‘according to the will of God’ is equivalent to asking ‘in Christ’s name’: John xiv. 13 note.

‘The will of God’ regards the spiritual consummation of man (c. ii. 17; Rom. ii. 18), and all external things only so far as they are contributory to this.

xi. 41 ὁ This sense of ‘hearing’ is peculiar to St John. The ‘hearing’ of God, like the ‘knowledge’ of God, carries with it every perfect consequence. For the thought seec. iii. 22.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.