1 John 5:14
Verse
Context
Effective Prayer
13I have written these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.14And this is the confidence that we have before Him: If we ask anything according to His will, He hears us.15And if we know that He hears us in whatever we ask, we know that we already possess what we have asked of Him.
Sermons
Alan Redpath
Francis Chan
Bakht Singh
William MacDonald
Glenn Meldrum
Mike BickleSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
This is the confidence - Παρῥησια, 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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
1 John 5:14
Effective Prayer
13I have written these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.14And this is the confidence that we have before Him: If we ask anything according to His will, He hears us.15And if we know that He hears us in whatever we ask, we know that we already possess what we have asked of Him.
- Scripture
- Sermons
- Commentary
The Power of Prayer
By Alan Redpath7.0K1:26:38Power Of PrayerEXO 33:18PSA 86:11PRO 28:13MAT 6:331TH 5:17JAS 5:161JN 5:14In this sermon, the speaker emphasizes the importance of prayer leading to action. He highlights the need for conviction to be carried into life and for decisions to be made based on those convictions. The speaker shares a powerful testimony of a church experiencing a deep visitation from God, resulting in conviction of sin and a powerful atmosphere of repentance and confession. He also mentions the importance of faith, but cautions against placing faith in oneself, emphasizing our desperate need for God's work in our lives.
Prayer as a Way of Walking in Love- My Journey
By Francis Chan1.8K27:06PSA 34:17JER 33:3MAT 21:22LUK 11:9EPH 6:18PHP 4:6JAS 5:161JN 5:14
This sermon by Francis Chan focuses on the power of prayer as a way of walking in love, sharing personal experiences of answered prayers and divine interventions. Chan emphasizes the deep connection with God through prayer, highlighting how God's responses to prayers have stirred his affections and revealed God's love in tangible ways. He reflects on the supernatural occurrences and prophetic dreams that have shaped his faith journey, showcasing the transformative impact of prayer in his life and ministry.
(Pdf Book) How to Find God's Will
By Bakht Singh1.7K00:00Finding God's WillEbooksSpiritual GrowthPSA 29:3PRO 3:5ISA 46:10MAT 12:48JHN 4:34JHN 7:17ROM 8:14ROM 12:1EPH 5:171JN 5:14Bakht Singh emphasizes the significance of understanding and following God's will, asserting that it is a believer's privilege and responsibility. He shares his personal journey of learning to seek God's will, highlighting the importance of prayer, willingness to learn, and the conditions necessary to discern God's guidance. Singh outlines the sevenfold importance of knowing God's will, including spiritual growth, effective prayer, and experiencing God's love. He also discusses the conditions required to find God's will and the evidences that confirm one has found it, such as peace, the Word of God, and the witness of fellow believers. Ultimately, he encourages believers to make seeking God's will a daily practice in their lives.
(Apostolic Vision) He That Hath the Son Hath Life
By Dale Heisey1.2K00:00JHN 5:61CO 15:341JN 5:121JN 5:14In this sermon, the preacher emphasizes the importance of understanding and teaching the Word of God. He mentions an instruction book with 18 to 24 lessons that new converts or those going through instruction would receive. These lessons cover topics such as salvation, God's part and man's part in salvation, and assurance of salvation. However, the preacher highlights that there are many other things that are not taught in these lessons. He emphasizes the need to focus on the Word of God and the message of salvation, which is the life that Christ brings to us and was lost through sin. The preacher also references Ephesians 4:18, which speaks about being alienated from the life of God due to ignorance and blindness of heart. He concludes by emphasizing that the gospel message is the message of life and salvation, and it is what should be preached to the people.
Prayer-01 Intro
By William MacDonald1.1K40:36Prayer2CH 7:14MAT 6:11JHN 15:41JN 5:14In this sermon, the speaker shares a personal story about a woman named Ilsa who found a pair of brown shoes that were exactly her size on top of a pile of clothing. She believed that these shoes were an answer to her prayer from God. The speaker then relates this story to the biblical account of the Israelites in the wilderness, where their shoes and clothing never wore out. The sermon emphasizes the importance of walking by faith rather than by sight and encourages believers to avail themselves of the privilege of prayer. The speaker also shares the testimony of George Verwer, who was transformed from a peddler of pornographic literature to a passionate advocate for Christian literature through the power of prayer. The sermon concludes with the reminder that God is honored by the greatness of our requests and that prayer has the potential to change history and shape world events.
(Radical Jesus) 37 Radical Pursuit
By Glenn Meldrum56828:18Radical2CH 7:14MAT 6:33ROM 2:4JAS 4:81JN 5:14In this sermon, the speaker emphasizes the importance of pursuing a deep and intimate relationship with God. He uses the verse 2 Chronicles 7:14 as a summary of how God's people should seek Him. The verse outlines seven actions, four of which are responsibilities of God's people and three are God's response to them. The speaker highlights the significance of face-to-face fellowship, emphasizing that it cannot be replaced by shallow communication methods like social media. He also clarifies that the pursuit of God is not about salvation by works, but rather about understanding the true nature of God and seeking Him wholeheartedly.
Releasing God's Power Through Intercession
By Mike Bickle2448:30Power Of PrayerIntercessionPSA 149:6ISA 59:21MAT 4:4JHN 4:23ROM 8:26EPH 6:17COL 1:17HEB 1:3JAS 5:161JN 5:14Mike Bickle emphasizes the significance of intercession in releasing God's power, explaining that it can occur in everyday moments, not just during formal prayer meetings. He highlights that speaking God's Word in faith aligns us with His will, allowing His power to manifest in our lives and the world around us. Bickle illustrates the connection between worship and intercession, asserting that both are essential for developing a relationship with God and for the release of His divine authority. He encourages believers to engage in intercessory prayer as a means of partnership with God, emphasizing that even the simplest prayers can have profound effects. Ultimately, Bickle calls for a lifestyle of prayer that transforms individuals and communities through the power of God.
You + God = a Majority
By Shane Idleman2045:18PrayerPerseverance2CH 7:14PSA 51:10ISA 59:1MAT 6:6ACT 1:8ROM 8:31EPH 6:12PHP 4:6JAS 5:161JN 5:14Shane Idleman emphasizes the powerful truth that 'You + God = a Majority,' encouraging believers to find strength in their relationship with God amidst a culture that often feels oppressive. He stresses the importance of positioning oneself correctly through prayer, prioritizing God, and seeking the power of the Holy Spirit to overcome challenges. Shane highlights the necessity of perseverance in prayer, reminding us that true faith is marked by persistence despite difficulties. He calls for a return to purity and holiness in our lives, asserting that our prayer life is deeply affected by how we live. Ultimately, he encourages believers to hold on to the hope that God hears their prayers and is sovereign over all circumstances.
The Power Closet
By Shane Idleman1245:43Power Of PrayerGod's WillMAT 7:7PHP 4:61JN 5:14Shane Idleman passionately preaches about the concept of the 'Power Closet,' emphasizing that God answers specific prayers, particularly the simple plea of 'God help me.' He encourages believers to approach God relationally and with reverence, highlighting the importance of praying according to God's will, persevering in prayer, and living a holy life. Idleman outlines seven key aspects of God's will that enhance prayer effectiveness, including being thankful, saved, and filled with the Holy Spirit. He stresses that a powerful prayer life requires prioritizing prayer over distractions and maintaining a clean heart to receive God's answers.
Confidence ("Cast Not Away Your Confidence" - "Confidence by the Faith of Him")
By Hans R. Waldvogel1Confidence In GodFaithPSA 37:5PRO 28:26ISA 40:31ROM 4:202CO 1:9EPH 3:12PHP 4:132TI 1:12HEB 10:351JN 5:14Hans R. Waldvogel emphasizes the importance of maintaining confidence in God rather than in ourselves or worldly things, which are ultimately unreliable. He warns against the folly of trusting in our own hearts and encourages believers to draw near to God with boldness and confidence through faith in Jesus Christ. Waldvogel reminds us that true confidence comes from recognizing our weakness and relying on the Living God who raises the dead. He urges the congregation to cast away any confidence that is not rooted in Christ, as it is only through Him that we can find strength and assurance. The sermon concludes with a call to hope and trust in God's faithfulness, reinforcing that our confidence in Him will lead to great rewards.
Four Things Which Bring Great Peace
By Thomas a Kempis0PSA 43:3PSA 51:10MAT 16:24PHP 2:31JN 5:14Thomas a Kempis preaches about following the teachings of Christ to find peace and true liberty, emphasizing the importance of doing God's will, choosing humility and selflessness, and seeking God's will above all else. The disciple acknowledges the perfection in Christ's words and prays for the grace to faithfully keep them for salvation. Prayers are offered against bad thoughts and for enlightening the mind, asking for God's help in dispelling evil thoughts and illuminating the heart with divine light and truth.
2nd Part of Hearing God Speak
By Mark Partin0EXO 3:2JAS 4:31PE 3:71JN 3:221JN 5:14Mark Partin preaches on how God gets our attention, emphasizing the importance of being alert to God's voice and message. He highlights that God uses various methods to capture our undivided attention, such as a Restless Spirit stirring within us, speaking through godly people, blessing us in unusual ways, or through unanswered prayers that lead to self-examination and dependence on God. Partin stresses the significance of recognizing God's presence in every circumstance and being attentive to His voice, even in times of failure, financial collapse, tragedy, or affliction.
The Inwardness of Prayer
By P.T. Forsyth0PSA 139:23MAT 7:7LUK 11:9ROM 8:26EPH 6:18PHP 4:6COL 4:21TH 5:16JAS 5:161JN 5:14P.T. Forsyth preaches about the profound significance and power of prayer, emphasizing that all progress in prayer is an answer to prayer, and that prayerlessness is the worst sin that leads to spiritual deafness and starvation. He highlights that prayer is an act of fellowship that brings us into tune with God and others, promoting sympathy and communion. Forsyth stresses that prayer is not mere wishing but asking with a will, engaging in active communication with God, and seeking the power to pray more and better. He underscores that prayer is both a gift and a conquest, a grace and a duty, leading us to surrender to God's will and experience the transformative and creative power of prayer.
Don't Bother Me
By Ed Wrather0LUK 23:45JHN 1:12HEB 4:161JN 1:91JN 5:14Ed Wrather emphasizes the importance of confessing our sins to God, highlighting that He is faithful and righteous to forgive us and cleanse us from unrighteousness. Using the story of Darrell Lewis, who turned himself in for a bank robbery, the sermon illustrates the significance of coming to God with repentance and humility. The sermon emphasizes that we can confidently approach God through Jesus to confess our sins, unlike in the Old Testament where access to God was limited. Through Jesus, we now have direct access to God as His children, and He is always ready to hear our confessions and requests without delay.
Sanctification -- How It Is -- Faith
By J.H. Collins01JN 5:14J.H. Collins preaches about the journey to perfect love and sanctification, emphasizing the need for faith in prayer and the assurance that God hears and answers according to His will. He discusses the distinction between growth in grace and instant sanctification, highlighting the instantaneous nature of receiving entire sanctification as witnessed in the experiences of believers. Collins encourages believers to trust in God's promises and have faith even when they do not immediately feel a change in their hearts, emphasizing the importance of believing first and then experiencing God's power.
The Spirit in Prayer
By Dougan Clark0MAT 14:23MAT 18:19MRK 11:24JHN 14:13JHN 15:7ROM 8:26PHP 4:61TH 5:17JAS 5:161JN 5:14Dougan Clark emphasizes the importance of prayer as a universal duty, highlighting how Jesus and other biblical figures were men of prayer. He delves into the mystery of prayer, explaining that it aligns our will with God's and emphasizes the need for faith and praying according to God's will. Clark discusses the conditions for answered prayer, including faith, alignment with God's will, and the intercessory work of the Holy Spirit. He shares examples of prayers for healing, deliverance from sin, and even changes in personal habits being answered through faith. Clark concludes by stressing the power of united prayer and the significance of praying in the name of Jesus.
George Mueller; Hudson Taylor; Light From the Inner Chamber
By Andrew Murray0PrayerFaith in GodPSA 66:18MAT 6:6MAT 8:2MRK 9:24MRK 11:24LUK 18:7JHN 14:14ROM 13:81TI 2:41JN 5:14Andrew Murray emphasizes the powerful examples of George Mueller and Hudson Taylor in demonstrating the efficacy of prayer and faith in God. Mueller's unwavering belief in God's will to save and his commitment to prayer led to remarkable answers, including the salvation of thousands and the support of his orphanages. Similarly, Taylor's journey of faith began in England, where he learned to trust God for his needs before taking on the mission field in China, ultimately leading to the establishment of a significant missionary presence. Murray encourages believers to embrace the inner chamber of prayer, recognizing it as a vital source of strength and fellowship with God, while also acknowledging the deep sinfulness that often hinders this communion. He concludes with the hope found in Christ's grace, which empowers believers to overcome their shortcomings in prayer.
God's Eye
By Thomas Brooks0Comfort in TrialsGod's OmnisciencePSA 34:15PSA 38:9PSA 56:8PSA 139:7ISA 65:24MAT 6:6ROM 8:26HEB 4:131PE 3:121JN 5:14Thomas Brooks emphasizes that God's watchful eye is always upon His people, even in their darkest and most secret moments. He reassures believers that no matter where they find themselves, God sees their hidden tears, hears their silent cries, and understands their deepest desires. This divine attention is not just observational but filled with love and compassion, as God is always ready to respond to their needs. Brooks highlights that every sigh, groan, and longing of the heart is known to God, reminding Christians that they are never out of His sight or reach.
The Gift of Tongues (Part 3)
By Chuck Smith0The Gift of TonguesFaith and Love2SA 7:1MAT 8:8MAT 9:20ROM 8:261CO 13:1GAL 3:21JN 5:14Chuck Smith discusses the gift of tongues, emphasizing that it involves speaking in a language that the speaker does not understand, which can be a challenge to the intellect. He encourages believers to remain open to receiving this gift, as it serves as a covenant between them and God, allowing for deeper worship and expression of praise. Smith highlights the importance of faith in receiving God's gifts, noting that intellectual barriers often hinder acceptance. He also stresses that the true measure of spiritual maturity is love, not the possession of spiritual gifts like tongues. Ultimately, he calls for unity and love among believers, regardless of their experiences with the gift of tongues.
1 John 3:22
By John Gill0PrayerFaith and ObedienceMAT 7:7JHN 9:311JN 3:221JN 5:14John Gill emphasizes the assurance believers have in prayer as expressed in 1 John 3:22, highlighting that God answers prayers made in faith, according to His will, and in the name of Christ. He clarifies that while keeping God's commandments does not earn merit, it is essential for those who seek to be heard by God, as it reflects a heart aligned with His will. Gill points out that God's love and acceptance precede our actions, and that true obedience stems from faith and love, ultimately leading to confidence in receiving what we ask from God.
The Manliness of the Man
By George Kulp0ACT 26:16ROM 10:171CO 12:4EPH 3:2EPH 3:71TI 1:12HEB 4:161PE 5:51JN 5:14George Kulp preaches about being a minister according to the gift and grace of God, emphasizing the importance of attaining a state of mind where one is drawn to duty by delight rather than afflictions. He exemplifies extraordinary humility, profound faith, and a deep unity in theology, bridging the gap between the depravity of sinners and the high calling of saints. Kulp's character is marked by a perfect harmony of religious feeling, kindness, humor, and a constant communion with the Trinity, making his preaching vivid, powerful, and hortatory, appealing directly to the hearts and consciences of his listeners.
1 John 5:14
By John Gill0God's WillConfidence in PrayerJHN 14:13HEB 4:16JAS 1:51JN 5:14John Gill emphasizes the confidence believers have in approaching God through prayer, highlighting that this confidence is rooted in the blood and righteousness of Christ. He explains that prayers must align with God's revealed will, which assures believers that their requests will be heard and answered. Gill encourages believers to pray with intention, faith, and humility, reminding them that God's timing and methods are perfect, even if they differ from our expectations. He also notes that while some aspects of God's will are secret, believers can confidently pray for the promises and blessings revealed in Scripture. Ultimately, the assurance of being heard in prayer is a profound aspect of the believer's relationship with God.
1 John 3:21
By John Gill0Brotherly LoveConfidence in PrayerMAT 5:23ROM 8:1EPH 3:12HEB 4:16HEB 10:22JAS 4:81PE 3:151JN 3:211JN 4:201JN 5:14John Gill emphasizes the importance of a clear conscience in the life of believers, explaining that a heart that does not condemn us allows for confidence before God. He clarifies that this does not imply a state of sinless perfection but rather a heart cleansed by the blood of Christ, which fosters boldness in approaching God. Gill highlights that true brotherly love is essential, as those who harbor hatred cannot stand confidently before God. The assurance of our relationship with God is rooted in our love for one another, which confirms our regeneration and adoption as His children. Ultimately, this love enables believers to approach God with freedom and confidence, knowing He hears and answers their prayers.
Down on Your Knees
By Denis Lyle0PSA 111:9JER 29:10DAN 9:3MAT 7:7ACT 6:4ROM 10:1JAS 1:61JN 5:14REV 22:20Denis Lyle preaches on the importance of prayer and prophecy, using Daniel 9 as a focal point. The chapter showcases Daniel's prayer and the subsequent prophecy, emphasizing the significance of seeking God in prayer amidst historical and personal contexts. Daniel's prayer life, characterized by moments of international and chronological significance, highlights the value of corporate and private prayer, as well as appropriate prayer aligned with God's Word. The sermon delves into the motives, manner, and matter of Daniel's prayer, emphasizing attributes of God, confession of sin, and requests in alignment with God's will.
The Walk of Faith
By C.I. Scofield0GEN 13:16ROM 4:20HEB 11:11JN 5:14C.I. Scofield preaches on the importance of faith as a central principle in the Christian life, focusing on Hebrews 11 as the great faith chapter. He emphasizes that faith is experiential rather than merely doctrinal, illustrating how faith works through the lives of key figures like Abel, Enoch, Noah, and Abraham. Faith is portrayed as the channel through which divine power enters human life, sustaining believers in trials and enabling them to undertake great things for God.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
This is the confidence - Παρῥησια, 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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.