And this is the confidence that we have in him, etc. We have in our text.

I. AN ASSURANCE THAT GOD HEARS PRAYER. "This is the boldness that we have toward him, that, if we ask anything according to his will, he heareth us." Prayer is much more than petition. Canon Liddon admirably defines it: "Prayer is the act by which man, conscious at once of his weakness and of his immortality, puts himself into real and effective communication with the Almighty, the Eternal, the self-existent God.... Prayer is not only - perhaps in some of the holiest souls it is not even chiefly - a petition for something that we want and do not possess. In the larger sense of the word, as the spiritual language of the soul, prayer is intercourse with God, often seeking no end beyond the pleasure of such intercourse. It is praise; it is congratulation; it is adoration of the Infinite Majesty; it is a colloquy in which the soul engages with the All-wise and the All-holy; it is a basking in the sunshine, varied by ejaculations of thankfulness to the Sun of Righteousness for his light and his warmth Prayer is not, as it has been scornfully described, 'only a machine warranted by theologians to make God do what his clients want;' it is a great deal more than petition, which is only one department of it: it is nothing less than the whole spiritual action of the soul turned towards God as its true and adequate Object.... It is the action whereby we men, in all our frailty and defilement, associate ourselves with our Divine Advocate on high, and realize the sublime bond which in him, the one Mediator between God and man, unites us in our utter unworthiness to the strong and all-holy God." Such is prayer in its highest and largest significance. But in our text prayer is viewed simply as petition. "If we ask anything;... whatsoever we ask.... the petitions which we have asked of him." Notice:

1. The offering of prayer. This implies

(1) consciousness of need. How many are man's wants! Regular supplies for the requirements of the body, forgiveness of sin, daily guidance and grace, reliable hope as to our future, etc. We are creatures of constant and countless necessities. Every moment we are dependent upon the power and grace of the Supreme. The exercise of prayer implies

(2) belief that God is able and willing to supply our needs. Without this faith man would never address himself in his times of need to God. Moreover, the "we" of our text refers to Christians, even unto them "that believe on the Name of the Son of God" (verse 13). Their belief in the reality of prayer springs out of their faith in Christ. And the exercise of prayer is an expression of their spiritual life.

2. The hearing of prayer. How marvelous is the fact that God hears the innumerable prayers that are ever being presented unto him! None but an Infinite Being could hear them. And a Being of infinite intelligence cannot fail to observe every longing which is directed towards him. No utterance whatever escapes the Divine ear. None but a gracious Being would regard the prayers which are offered by such unworthy suppliants. Great is the condescension of God in attending to our requests. That he does graciously hear and attend to them is repeatedly declared in the sacred Scriptures (see 2 Samuel 22:7; Psalm 22:4, 5, 24; Psalm 30:2, 8-12; Psalm 31:22; Psalm 34:4-6; Psalm 50:15; Matthew 7:7-11; Luke 18:1-8; John 16:23, 24; James 1:5; James 5:16).

II. AN IMPORTANT LIMITATION OF THE SCOPE OF ACCEPTABLE PRAYER. "If we ask anything according to his will, he heareth us."

1. This limitation is necessary. God's will is supreme. The well-being of the universe is bound up with the execution of his will. Therefore he cannot grant the petitions which are not in harmony therewith. This limitation is necessary also, inasmuch as different suppliants may be seeking from him at the same time things which are thoroughly opposed to each other. Thus in time of war between two Christian nations, prayer is presented to God for the success of each of the contending armies. The requests of both cannot be granted.

2. This limitation is beneficial. The judicious and kind parent does not give to his child the thing which he asks for, if it will prove hurtful or perilous to him. In our ignorance we may pray to God for such things as would be injurious to us, in which case it is well for us to be denied. Thus the request of St. Paul was not granted, though his prayer was graciously answered (2 Corinthians 12:7-9). On the other hand, the clamorous cry of the unbelieving and self-willed Israelites for flesh was acceded to, to their sore injury (Numbers 11:4-6, 31-34; Psalm 106:15).

3. This limitation allows a large sphere for the exercise of prayer. There are many things which we know are "according to his will," and these are the most important things; e.g., supplies for bodily and temporal needs, forgiveness of sins, grace to enable us to do or to bear his will, guidance in our quest of truth and in our way of life, the sanctification of our being, and possession of an inheritance in heaven. We may seek the salvation of others, the extension of the Redeemer's kingdom, and the final triumph of his cause throughout the world. These and other things we know accord with his will.

III. AN ASSURANCE THAT THE THINGS SOLICITED IN SUCH PRAYERS WILL BE GRANTED. "And if we know that he heareth us whatsoever we ask, we know that we have the petitions which we have asked of him." Alford calls attention to the present,... "we have the petitions," with the perfect, "which we have asked of him." "The perfect reaches through all our past prayers to this moment. All these 'we have;' not one of them is lost: he has heard, he has answered them all: we know that we have them in the truest sense, in possession." It is important to bear in mind here the character of those to whom St. John writes. They are genuine Christians; possessors of Jesus Christ, and of eternal life in him. Their will is that God's will may be done. In them is fulfilled the inspiring assurance of the sacred psalmist: "Delight thyself in the Lord; and he shall give thee the desires of thine heart." In whomsoever this character is realized, the desires are in harmony with the will of God, and the things solicited in prayer are such as God takes pleasure in bestowing and man is blessed in receiving. And this assurance which the apostle expresses is confirmed by the experience of the godly in all ages (cf. Exodus 32:11-14, 31-34; Numbers 11:1, 2; 1 Kings 17:17-24; 1 Kings 18:42-45; 2 Kings 4:28-36; Psalm 116:1-8; Isaiah 38:1-8; Daniel 9:20-23; Acts 12:1-17). Let us seek a character like that indicated by the apostle (verses 11-13), and then this inspiring and strengthening "confidence toward God" may be ours also. - W.J.

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 God's 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 Spirit's 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.)

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 man's hand." Quite enough for Elijah's 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 God's ordinance of prayer.

2. Such a spirit, in the next place, having honoured prayer, also honours God's 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 mercy's 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 Saviour's 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 God's 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 God's answering prayer, I mean those of us who have believed in Jesus; and that because we have God's 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.)

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 (Isaiah 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.)

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 SOUL'S CONFIDENCES, ARE REGULATED BY GOD'S 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.)

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 God's 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 doctor's 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 God's 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.)

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 life's 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 man's song and to attend man's 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 (Matthew 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 world's 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.)

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 man's 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.)

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 God's 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 GOD'S 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 (Numbers 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.)

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.)

JohnEphesusDesired, Ear, Equally, Gives, Heareth, Hears, Listens, Obtained, Petitions, Requested, Requests, Whatever, Whatsoever1. He who loves God loves his children, and keeps his commandments;
3. which to the faithful are not grievous.
9. Jesus is the Son of God;
14. and able to hear our prayers.

1 John 5:14-15

     8112   certainty
     8605   prayer, and God's will
     8636   asking

The World Our Enemy.
"We know that we are of God, and the whole world lieth in wickedness."--1 John v. 19. Few words are of more frequent occurrence in the language of religion than "the world;" Holy Scripture makes continual mention of it, in the way of censure and caution; in the Service for Baptism it is described as one of three great enemies of our souls, and in the ordinary writings and conversation of Christians, I need hardly say, mention is made of it continually. Yet most of us, it would appear, have very …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

A Call to Backsliders
"Will the Lord absent himself for ever? And will he be no more entreated? Is his mercy clean gone for ever? And is his promise come utterly to an end for evermore?" Ps. 77:7, 8. 1. Presumption is one grand snare of the devil, in which many of the children of men are taken. They so presume upon the mercy of God as utterly to forget his justice. Although he has expressly declared, "Without holiness no man shall see the Lord," yet they flatter themselves, that in the end God will be better than his …
John Wesley—Sermons on Several Occasions

Spiritual Worship
"This is the true God, and eternal life." 1 John 5:20. 1. In this Epistle St. John speaks not to any particular Church, but to all the Christians of that age; although more especially to them among whom he then resided. And in them he speaks to the whole Christian Church in all succeeding ages. 2. In this letter, or rather tract, (for he was present with those to whom it was more immediately directed, probably being not able to preach to them any longer, because of his extreme old age,) he does not …
John Wesley—Sermons on Several Occasions

Spiritual Idolatry
"Little children, keep yourselves from idols." 1 John 5:21. 1. There are two words that occur several times in this Epistle, -- paidia and teknia, both of which our translators render by the same expression, little children. But their meaning is very different. The former is very properly rendered little children; for it means, babes in Christ, those that have lately tasted of his love, and are, as yet, weak and unestablished therein. The latter might with more propriety be rendered, beloved children; …
John Wesley—Sermons on Several Occasions

On the Trinity
Advertisement [60] "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one." 1 John 5:7. 1. Whatsoever the generality of people may think, it is certain that opinion is not religion: No, not right opinion; assent to one, or to ten thousand truths. There is a wide difference between them: Even right opinion is as distant from religion as the east is from the west. Persons may be quite right in their opinions, and yet have no religion at all; and, …
John Wesley—Sermons on Several Occasions

The Witness of the Spirit
Discourse II "The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8:16 I. 1. None who believe the Scriptures to be the word of God, can doubt the importance of such a truth as this; -- a truth revealed therein, not once only, not obscurely, not incidentally; but frequently, and that in express terms; but solemnly and of set purpose, as denoting one of the peculiar privileges of the children of God. 2. And it is the more necessary to explain and defend this truth, …
John Wesley—Sermons on Several Occasions

The victory of Faith.
Preached May 5, 1850. THE VICTORY OF FAITH. "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?"--1 John v. 4-5. There are two words in the system of Christianity which have received a meaning so new, and so emphatic, as to be in a way peculiar to it, and to distinguish it from all other systems of morality and religion; these two words are--the …
Frederick W. Robertson—Sermons Preached at Brighton

The victory of Faith
As God shall help me, I shall speak to you of three things to be found in the text. First, the text speaks of a great victory: it says, "This is the victory." Secondly, it mentions a great birth: "Whatsoever is born of God." And, thirdly, it extols a great grace, whereby we overcome the world, "even our faith." I. First, the text speaks of a GREAT VICTORY--the victory of victories--the greatest of all. We know there have been great battles where nations have met in strife, and one has overcome the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Alive or Dead --Which?
We have in the text mention made of certain men who are living, and of others who are dead; and, as the two are put together in the text, we shall close by some observations upon the conduct of those who have life towards those who are destitute of it. I. First, then, CONCERNING THE LIVING. Our text testifies that "He that hath the Son hath life." Of course, by "life" here is meant not mere existence, or natural life; for we all have that whether we have the Son of God or no--in the image of the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 13: 1867

Faith and Regeneration
It may not be easy to keep these two things in there proper position, but we must aim at it if we would be wise builders. John did so in his teaching. If you turn to the third chapter of his gospel it is very significant that while he records at length our Saviour's exposition of the new birth to Nicodemus, yet in that very same chapter he gives us what is perhaps the plainest piece of gospel in all the Scriptures: "And as Moses lifted up the serpent in the wilderness, even so must the Son of man …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Three Witnesses
Now, to justify such high claims, the gospel ought to produce strong evidence, and it does so. It does not lack for external evidences, these are abundant, and since many learned men have spent their lives in elaborating them, there is less need for me to attempt a summary of them. In these days scarce a stone is turned over among yonder eastern reins which does not proclaim the truth of the word of God, and the further men look into either history or nature, the more manifest is the truth of scriptural …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874

The Blessing of Full Assurance
We do not wonder that certain men do not receive the epistles, for they were not written to them. Why should they cavil at words which are addressed to men of another sort from themselves? Yet we do not marvel, for we knew it would be so. Here is a will, and you begin to read it; but you do not find it interesting: it is full of words and terms which you do not take the trouble to understand, because they have no relation to yourself; but should you, in reading that will, come upon a clause in which …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

1 John 5:4-5. victory
[8] "For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God I" 1 John 5:4-5. IT ought to be our practice, if we have any religion, to examine the state of our souls from time to time, and to find out whether we are "right in the sight of God" (Acts 8:21). Are we true Christians? Are we likely to go to heaven when we die? Are we born again,--born of …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

"Wash You, Make You Clean; Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil," &c. There are two evils in sin,--one is the nature of it, another the fruit and sad effect of it. In itself it is filthiness, and contrary to God's holiness; an abasing of the immortal soul; a spot in the face of the Lord of the creatures, that hath far debased him under them all. Though it be so unnatural to us, yet it is now in our fallen estate become, as it were, natural, so that …
Hugh Binning—The Works of the Rev. Hugh Binning

The Unity of the Divine Essence, and the Trinity of Persons.
Deut. vi. 4.--"Hear O Israel the Lord our God is one Lord."--1 John v. 7. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one." "Great is the mystery of godliness," 1 Tim. iii. 16. Religion and true godliness is a bundle of excellent mysteries--of things hid from the world, yea, from the wise men of the world, (1 Cor. ii. 6.) and not only so, but secrets in their own nature, the distinct knowledge whereof is not given to saints in this estate …
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Unity of the Godhead and the Trinity of Persons
Deut. vi. 4.--"Hear, O Israel The Lord our God is one Lord."--1 John v. 7 "There are three that bear record in heaven the Father, the Word, and the Holy Ghost and these three are one." "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness," 2 Tim. iii. 16. There is no refuse in it, no simple and plain history, but it tends to some edification, no profound or deep mystery, but it is profitable for salvation. Whatsoever …
Hugh Binning—The Works of the Rev. Hugh Binning

The victory of Faith
(First Sunday after Easter.) 1 John v. 4, 5. Whatsoever is born of God overcometh the world: and this is the victory which overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? What is the meaning of 'overcoming the world?' What is there about the world which we have to overcome? lest it should overcome us, and make worse men of us than we ought to be. Let us think awhile. 1. In the world all seems full of chance and change. …
Charles Kingsley—Town and Country Sermons

But if Our Sense is not Able Till after Long Expectation to Perceive what The...
But if our sense is not able till after long expectation to perceive what the result of prayer is, or experience any benefit from it, still our faith will assure us of that which cannot be perceived by sense, viz., that we have obtained what was fit for us, the Lord having so often and so surely engaged to take an interest in all our troubles from the moment they have been deposited in his bosom. In this way we shall possess abundance in poverty, and comfort in affliction. For though all things fail, …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Apostolic Experience
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works."--2 Tim. 3:16, 17. In our study of this theme we find that the word of God is our only standard to prove that sanctification is a Bible doctrine. The experience and testimony of the Bible writers and the other apostles of the early church also prove to us and teach the nature of this …
J. W. Byers—Sanctification

Spiritual Culture.
"And this is the record, that God hath given to us eternal life, and this life is in his Son." 1 John 5:11. There is eternal life in Jesus, but for man to come into possession of this life he must comply with the requirements made by the Bible. After getting into possession of this life there are certain duties which man must faithfully perform to retain and develop it. After entering the wide fields of grace development is necessary. "But grow in grace, and in the knowledge of our Lord and Savior …
Charles Ebert Orr—The Gospel Day

The Ordinances of the New Testament.
In the preceding chapter we considered the church of the New Testament. The Lord Jesus built his church and instituted some ordinances, which he commands the church to faithfully keep. The keeping of the commandments of God is proof that we love him: "For this is the love of God that we keep his commandments: and his commandments are not grievous." 1 John 5:3. "He that hath my commandments, and keepeth them, he it is that loveth me." John 14:21. "If a man love me he will keep my words." Ver. 23. …
Charles Ebert Orr—The Gospel Day

The Trinity.
The wonderful grace of God removes sin and its nature from the heart. It restores to man's heart holy and pure affections. It will turn away the love for sin and fill your soul with peace and purity and your mind with a train of holy thoughts. That the New Testament teaches a trinity in the Godhead is made obvious in Eph. 4:4-6. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and …
Charles Ebert Orr—The Gospel Day

Assurance of Salvation.
"These things have I written unto you that believe on the name of the Son of God; that ye may knew that ye have eternal life, and that ye may believe on the name of the Son of God." (1 John v. 13. ) There are two classes who ought not to have Assurance. First: those who are in the Church, but who are not converted, having never been born of the Spirit. Second: those not willing to do God's will; who are not ready to take the place that God has mapped out for them, but want to fill some other place. …
Dwight L. Moody—The Way to God and How to Find It

The Work of the Holy Spirit
The Church of Christ. "It is the Spirit that beareth witness, because the Spirit is ruth."--1 John v. 6. We now proceed to discuss the work of the Holy Spirit wrought in the Church of Christ. Altho the Son of God has had a Church in the earth from the beginning, yet the Scripture distinguishes between its manifestation before and after Christ. As the acorn, planted in the ground, exists, altho it passes through the two periods of germinating and rooting, and of growing upward and forming trunk and …
Abraham Kuyper—The Work of the Holy Spirit

1 John 5:15 NIV
1 John 5:15 NLT
1 John 5:15 ESV
1 John 5:15 NASB
1 John 5:15 KJV

1 John 5:15 Bible Apps
1 John 5:15 Parallel
1 John 5:15 Biblia Paralela
1 John 5:15 Chinese Bible
1 John 5:15 French Bible
1 John 5:15 German Bible

1 John 5:15 Commentaries

Bible Hub