1 John 5:14

5:13-17 Upon all this evidence, it is but right that we believe on the name of the Son of God. Believers have eternal life in the covenant of the gospel. Then let us thankfully receive the record of Scripture. Always abounding in the work of the Lord, knowing that our labour is not in vain in the Lord. The Lord Christ invites us to come to him in all circumstances, with our supplications and requests, notwithstanding the sin that besets us. Our prayers must always be offered in submission to the will of God. In some things they are speedily answered; in others they are granted in the best manner, though not as requested. We ought to pray for others, as well as for ourselves. There are sins that war against spiritual life in the soul, and the life above. We cannot pray that the sins of the impenitent and unbelieving should, while they are such, be forgiven them; or that mercy, which supposes the forgiveness of sins, should be granted to them, while they wilfully continue such. But we may pray for their repentance, for their being enriched with faith in Christ, and thereupon for all other saving mercies. We should pray for others, as well as for ourselves, beseeching the Lord to pardon and recover the fallen, as well as to relieve the tempted and afflicted. And let us be truly thankful that no sin, of which any one truly repents, is unto death.

{14} And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: (14) Because we do not yet in effect obtain that which we hope for, the apostle combines invocation or prayer with faith, which he will have proceed from faith, and moreover to be conceived in such a way, that nothing is asked but that which is agreeable to the will of God: and such prayers cannot be useless.

1 John 5:14 . παρρησία , see note on 1 John 2:28 . As distinguished from αἰτεῖν the middle αἰτεῖσθαι is to pray earnestly as with a personal interest (see Mayor’s note on Jam 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”. Matthew 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.

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, Matthew 5:6 Luke 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.

1 John 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 Matthew 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 1 John 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.

Confidence (παῤῥησία) Rev., boldness. See on 1 John 2:28; see on John 7:13. On have boldness, see on John 16:22. We ask (αἰτώμεθα) With a possible reference in the middle voice to asking for ourselves. According to His will (κατὰ τὸ θέλημα αὐτοῦ) For the phrase compare 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11. He heareth us (ἀκούει ἡμῶν) Compare John 9:31; John 11:41, John 11:42. Hear is used in this sense by John only.

Verse 14. - 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 ( 1 John 3:21, 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. 1 John 5:14

14. the confidence—boldness (1Jo 4:17) in prayer, which results from knowing that we have eternal life (1Jo 5:13; 1Jo 3:19, 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.

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 1 John 5:13 is, that we have the assurance that our prayers will be answered. On the word "confidence," see the notes at 1 John 3:21 ; 1 John 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.