Jesus was our prayer answering savior

JESUS WAS OUR PRAYER ANSWERING SAVIOR
EDITED BY GLENN PEASE
1 John 5:15 15And if we know that he hears us-
whatever we ask-we know that we have what we asked
of him.
Praying And Waiting BY SPURGEON
“These things have I written unto you that believe on the name of the
Son of God; that you may know that you have eternal life and that you
may believe on the name of the Sonof God. And this is the confidence
that we have in Him, that, if we ask anything according to His will, He
hears us: and if we know that He hears us, whateverwe ask, we know
that we have the petitions that we desired of Him.”
1 John 5:13-15
THE beloved Apostle John here addresses himselfto those who have believed
on the Son of God. And having himself ascendedthe high hill of fellowship
with Jesus, he labors to conduct his fellow Believers up three glorious ascents
of the mount of God. I think I see before me now three shining ladders and
with the Glory of God reflectedfrom his brow, I see John, like an angelof
God, conducting the Lord’s Jacobs up the glittering rounds. The first ascent
he would have them take is from faith to the full assuranceoffaith.
He writes to them as Believers and he says, “Thesethings have I written unto
you that believe on the name of the Son of God; that you may know that you
have eternal life.” As Believers, they had eternal life, for, “He that believes on
the Sonof Godhas everlasting life,” and shall never come into condemnation.
Yes, “He that lives and believes in Christ, though he were dead, yet should he
live.” But it is one thing to have eternallife and another thing to know that we
have eternal life.

In the third verse of the secondchapterof this very Epistle, this Apostle draws
a distinction betweenknowing Christ and knowing that we know Him, for he
writes, “Hereby we do know that we know Him, if we keepHis
Commandments.” A man may know Christ in his heart and yet at certain
seasons, through weaknessofjudgment or stress oftemptations, he may be
castinto doubts as to whether he has any saving knowledge ofthe Lord Jesus
at all. But he alone is happy, who, building upon the sure foundation of God’s
promise, gives all diligence to make his calling and electionsure and enjoys an
assuredconfidence of his interest in Christ.
I know there are some who do not like us to draw any distinction between
faith and assurance.But the more I think upon the subject the more I am
compelled to do it–not for the encouragementof unbelief–but for the
consolationofthose weaklings ofthe flock who, upon another ground must be
rejectedaltogethersince their trembling faith has never, as yet, ripened into
assurance. Believers who have observed their own experience must have
noticed that even when they cancastthemselves in all simplicity upon Christ
Jesus and consequentlyhave a right to be confident of their own safety–yet
even then they cannotat all times enjoy the comfortable persuasionof security
because their minds are distracted and Satan has gained an advantage over
them.
They trust their God, but it is with something of the spirit of Jobwhen he
said, “ThoughHe slay me, yet will I trust in Him.” The shadow of the dark
thought that perhaps you may prove an apostate darkens your path and you
cling to the Lord, not with a joyful assurancewhich cansay, “He is mine,” but
with that desperate faith which cries, “I must believe, for otherwise there is
nothing before me but destruction!” “To whom shall I go but unto You, for
You have the words of eternal life!”
Even the strongestofsaints must be led, I think, in their experience to observe
that while always believing they are not always assured. This must certainly
be the case with the weakerones and the beginners. I know faith is a sureness
concerning the Truth of God. I cheerfully acceptthe definition. But I must bid
you observe that there is a difference betweenbeing sure of the Truth of God
and being sure that I am a partakerof Divine Life. I come to Christ not
knowing whether He died especiallyfor me, or not. But I trust in Him as the
Savior of sinners–this is faith. And having trusted in Him I discoverthat I
have a particular and specialinterest in the merit of His blood and in the love
of His heart–this is rather assurance than faith.
Although assurance will grow out of faith and that is scarcelyfaith which does
not leadto assurance,yetthe two are not identical. You may believe in Christ

and have eternallife and still be in doubt about it. You ought not to be, but
still you may fall into such a state. The Apostle desires that if you believe, you
may come to a still higher state and may infallibly and joyfully know that you
have eternal life. O Brethren, do not fear to mount this ladder! The steps are
very easy–justcontinue to believe as you have believed! Receive the Word of
God as it stands–youneed no other ground of assurance but that which is
written there–andthe Spirit shall enable you to see your own title, sealedand
sure. Continue to rest in Jesus and you shall find that in Him, as you have
attained faith, so in Him you shall also obtain an assurance offaith. Here is
the first heavenly staircase.
The Apostle desires to leadthe disciples up a secondascent. Observe it. “And
this is the confidence that we have in Him, that if we ask anything according
to His will, He hears us.” From the assurance ofour interestin Christ the next
step is to a firm belief in the power of prayer, in the fact that God does regard
your prayer. And this you canhardly getunless you have attained to an
assurance ofyour own interestin Him. Belief in the prevalence of my prayer,
to a greatextent, must depend upon my conviction of my interest in Christ.
For instance, here is Paul’s argument–“He that sparednot His own Son, but
delivered Him up for us all, how shall He not with Him also freely give us all
things?”
I must therefore be sure that God has given me Christ. And if He has given
Christ to me, then I know that He will give me all things. But if I have any
doubt about Christ’s being mine and about my being the receiverof God’s
unspeakable gift in Christ, I cannot reasonas the Apostle did and I cannot,
therefore, have that confidence that my prayer is heard. Again, God’s
fatherhood is another ground of our confidence in prayer. “If you, then, being
evil, know how to give goodgifts unto your children, how much more shall
your heavenly Father give the Holy Spirit to them that ask Him?”
But if I am not clearthat God is my Father. If I have not the spirit of
Adoption, then I cannot come to God with this confidence that He will give me
my desire. My sonship being assured, I am confident that my Father knows
what I have need of and will hear me. But my sonship being in dispute, my
powerin prayer vanishes–Icannot hope to prevail. Besides, the man who has
faith in Christ and knows himself to be saved has already receivedanswers to
prayer! And answers to prayer are some of the best supports to our faith as to
the future successofour petitions. “BecauseHe has inclined His earunto me,
therefore will I call upon Him as long as I live.” But if I have no reasonto
conclude that God has heard my prayer for forgiveness–ifI am in doubt as to

whether my first cries have ever reachedHis earand obtained an answer–how
can I come with confidence?
No, Brothers and Sisters, seek in the first place, since you have believed in
Jesus, to get the witness within you that you are born of God. Then go from
this gracious ascentto the next–knowing and being assuredthat He hears us
always because we do the things which are pleasing in His sight and plead the
name of our Lord Jesus Christ who is All in All to us. If you have climbed this
secondascent, and I hope there are many here who have, the third is not
difficult. It is to go from your belief that God hears prayer to a convictionthat
when you have prayed you have the petitions that you have desiredof Him.
In other words, to ascendfrom a solemnconviction of the usefulness of prayer
to a particular and specialbeliefthat in your owncase, whenyou have desired
anything of God in prayer through Jesus Christ, you have obtained the
answer!Not that you have had the particular mercy at once given into your
hands–for there is much that is really ours which, nevertheless, is not at
present in our sensible possession–andyet is truly ours. We have Heaven, but
we have it not in enjoyment as of yet. And so we may have answers to our
prayers and yet, as far as our sense is concerned, we may not have received
anything. We have it, but we see it not. It is ours, but our Godsees fit to
reserve it for a seasonfora further trial of our faith.
If a man had nothing more than he could see–thereare many of you here who
have possessionsacross the sea, or ships far off upon the water–andif you had
only what you cansee just now, your estates wouldbe sorelydiminished! So
we may have the answers to many of our prayers–reallyhave the answers–
and yet for the present those answers, like a ship upon a long voyage, may not
yet have returned. Yet we have the answeras the merchant has the ship which
is as much his upon the Atlantic as when it shall lie alongside his wharf. May
we, dear Friends, obtain the gracious positionof knowing that having sought
the Lord in prayer through Jesus Christ, we have the petitions which we
desired of Him!
I want, this morning, as Godmay help me, to strengthenour dear Brethren to
look for answers to prayer. Seeing that you have the promise of an answerto
prayer and that the answermust come to you, look for it! Unless you believe
that you have the answerin reality, you are not likely to watchfor its
appearance. Butif you have come so far as to believe that you have the
answer, I do now earnestlyurge you to look for it and rejoice.
First, let me explain explanation. Secondly, let us saysomething in the praise
of this believing in our answerto prayer, commendation. Thirdly, let us

rebuke some who do not like to have their prayers answered–here we have
rebuke. And then, fourthly, let us stir you up to exercise this gracious
privilege which is your undoubted right as the children of God–this is
exhortation.
1. EXPLANATION–andlet the explanation be taken from instances in
Holy Writ. Elijah bowed his knee on the top of Carmel and prayed to
God for rain. For three years there had not been a single drop
descending upon Israel. He pleads, and having finished his intercession,
he says to his servant, “Go and look from the top of Carmel towards the
sea.” He did not think it sufficient to have prayed–he believed that he
had the petition which he desired of God and therefore he sent his
servant to see. The answerwhich was brought back was not
encouraging. But he said to his servant, “Go againseventimes,” and
seventimes that servant went.
Elijah does not appear to have staggeredin his faith–he believed he had the
petition and therefore expectedsoonto see it–since seeing is often a blessed
reward of believing. 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. He goes downto tell Ahab to make ready his chariot that the
rain not stop him–in the full and firm conviction that as certainly as he had
asked–so surelywould the rain descend!
David is anothercase in point. Let me quote but this one expression, “In the
morning will I direct my prayer unto You and will look up.” As men take an
arrow from the quiver, so David takes his prayer. He fits it to the string and
bends the bow by vehemence of desire and then he takes aim–he directs his
prayer to God. He is not shooting to the right hand or to the left, but upwards
to his God he points his polished shaft. Not to those who will afterwards read
the Psalm. Notto those who are listening to his voice–he directs it to Heaven.
And having done so, draws the bow with all his strength and awayflies the
arrow.
Anxious to know how it speeds, he looks up to see whetherthe Lord accepts
his desires and continues to look up to see whether a gracious answeris
returned. This is what I mean by the Christian’s knowing he has an answerto
his petition and waiting and watching till it comes. Takethe case ofSamson,
poor, strong, yet weak Samson–asstrong in faith as he was in body. After his
hair had grownagainhe is brought forth to make sport for the Philistines and
he prays to God to strengthen him but this once.

Mark how he believed he had the petition–for he said to the man who
conducted him blindfolded into the Philistine’s temple, “Put me near the two
pillars whereonthe house does lean.” And why does he seek to stand there?
Becausehe believes he has his petition. Having takenup his position, he
grasps the two pillars and bows himself with all his might. Why? Why does he
strain himself so? Is it possible that he hopes to move those mighty columns
from their bases? Yes, it is not only possible, but certain that he will work
wonders, for he believes that he has his petition from his God!
See how in the strength of his belief he pulls down the temple of Dagonabout
the heads of the worshippers and proves the powerof believing supplication!
Something of that kind of spirit I want Believers to experience–to know that
their prayer is heard and then to act upon the conviction that it is so. Take
again, the case of Hannah, a woman of a sorrowful spirit. She prayed without
an audible voice, only her lips moved. As soonas Eli told her that God had
heard the prayer, observe the change which was workedin her, “Thenwas
her countenance no more sad.”
Why, Hannah, why do you smile? You have not yet seenyour husband. You
have no signs that God has visited you and granted the desire of your heart!
No, but the Man of God has said it and that is enough for her! The wrinkles
disappear from her brow and the tears from her eyes–youask herwhy and
she says, “Ihave the petition that I desiredof God: I askedin faith and the
Lord has been pleasedto hear my prayer.”
A yet more wonderful instance is that of Jacob, who not only believes in the
utility of prayer but he will not let the Angel depart till he wins His blessing.
This was going farther–not only believing that there was a blessing and that
prayer could getit, but a determination not to cease prayertill he had some
visible tokenthat he had obtained it! Here was strong faith! The case maybe
exceptionaland especiallywhenwe pray for temporal mercies I do not think
we have any right to give the Lord such a time and to say we will not rise from
our knees till the favor is bestowed. Thatmight be presumption rather than
faith.
But there are times when mercies are so necessaryand when we are so clear
that our prayer is according to God’s will–when the prayer is so evidently
indicted upon our heart by the Holy Spirit that we may even sayunto the
CovenantAngel, “I will not leave this closettill You give me Your answer. I
will never ceaseto pray till You deign to smile–I will not let You go unless You
bless me.” I have to complain of myself and I suppose you have to complain in
the same manner that so much of our prayer is lacking here. We do not send

the servantto look to the sea. We do not let our countenance grow glad when
we have poured out our hearts before God–
“At His feet we groan, yet bring our wants away.”
This is base and wickedof us! O that we had true faith–the realfaith which
would honor God and comfortourselves by believing that we have the petition
which we have desired of Him. So much by wayof explanation.
II. We come now to COMMENDATION.Let me commend the habit of
expecting an answerto prayer and looking for it for many reasons. I will but
give you an outline of them. By this means you put an honor upon God’s
ordinance of prayer. He who prays without expecting to receive a return
mocks at the Mercy Seatof God. That MercySeatwas made of gold, of pure
gold, as if to show its preciousnessto all true Believers. And, by not expecting
to receive anything of God, you in effectdespise the Throne of Grace.
Let me ask you, of what use can the Mercy Seatbe if God has said, “Seek you
My face” in vain? If no answers come to supplication, then supplication is a
vain waste oftime! You play with prayer when you do not expectan answer!
You are not treating it in an earnest, solemnand devout manner. You are
trifling with it. Little children gettheir bows and shoottheir arrows–theycare
not where, up into the air, to the east, or to the west–itis nothing to them. But
men in soberfight take their aim and watchtheir arrows. You are but playing
with God’s ordinances of prayer, if, when you pray you are carelessabout
results.
The truly prayerful man is resolvedin his own soul that he must have the
answer. He feels his need of it! He sees God’s promise. His heart is stirred to
earnestnessand he cannot be satisfiedto go awaywithout some tokenfor
good. You would not treat the Mercy Seatas though it were a place for boys to
play at! You would honor it, would you not? You would not be among those of
whom the Prophet said, “You have snuffed at it,” and said, “What a weariness
it is.” No, but you would make the place where God meets with His people
glorious. You would take your shoes off because it is holy ground. But you
cannot do this exceptyou believe that prayer has powerin it and know that
you have the petitions which you ask ofHim.
Such a spirit, in the next place, having honored prayer, also honors God’s
attributes. To believe that the Lord will hearmy prayer is honor to His
truthfulness. He has said that He will and I believe that He will keepHis
Word. It is honorable to His power. I believe that He canmake the Word of
His mouth stand fast and steadfast. It is honorable to His love. The larger
things I ask, the more do I honor the liberality, Grace and love of God in

asking such greatthings. It is honorable to His wisdom, for if I ask whatHe
has told me to ask and expectHim to answerme, I believe that His Word is
wise and may safelybe kept. If you would dishonor every attribute of God,
pray with unbelief. But if, on the contrary, you would put a crownon the head
of Him who has savedyou and who is the God of your salvation, believe that if
you ask He will give and if you knock He will open unto you!
Again, to believe that God hears prayer and to look for an answeris truly to
reverence GodHimself. If I stand side by side with a friend and I ask him a
favor and when he is about to reply to me I turn awayand open the door and
go to my business, why what an insult is this! It is not always considered
courteous if you do not answera person. But it is always discourteous if, after
having askeda question, you do not waitfor the answer. If I send a petition to
a man’s door and then having earnestlyasked, orpretended to ask earnestly, I
am utterly carelessaboutthe answer, I have not treated the man respectfully.
If that person should send me a letter in return to my request and I should not
even take the trouble to open it, how could I provoke him worse?
So you first ask God to grant you a favor and then you do not stop to getit.
And when He sends it, you receive it as a matter of course and do not praise it
as a gracious answerto your supplication. Christian Brother, let me commend
to you the gracious artof believing in the successofyour prayers–becausein
this way you will help to insure your own success.A beggarknocks atyour
door. He wants charity. He has a firm belief that you will give it to him. The
door does not open to him the first time–he knows you have seenhim and that
you understand his wants–he therefore knocks again. He is so confident of
your generositythat he continues waiting at your doorstep.
You, at first, take little notice of him–you are busy with other matters. You
come againto the window and you say, “What, is he still there?” Perhaps even
then you are called awayby urgent business and you attend to it rather than
to him. But coming once more to the door, there he stands! “Why, then,” you
say to him, “you shall have your desire.” And your hand is in your pocketto
give him the relief he wants. It is even so with our God. When He sees us wait
upon Him He will not permit us to wait without receiving the reward.
“He will strengthenyour heart. Wait, I say, on the Lord.” Merely to knock at
Mercy’s door without waiting for a reply is but like the runaway knocks of
idle boys in the street–youcannotexpectan answerto such prayers! Stand
upon your watchtowerand–
“Hearwhat Godthe Lord will speak–
For He will speak peace unto His people,

And to His saints–
But let them not turn againto folly.”
Furthermore, thus to believe in the result of prayer tries and manifests faith.
Perhaps nine prayers out of ten which we offer might have been as well not
offered for any goodwhich they have done to us. Am I too severe? I mean our
hurried morning prayers when business is calling us away. I mean our sleepy
evening prayers when we are scarcelyhalf awake.I mean those formal
petitions, (I am not speaking of those who use a book, for you can be quite as
formal without a book as with)–those formal petitions in which you have only
expressedgodly opinions without feeling godly emotions, passedoverholy
words without their really coming from your hearts.
But, Brethren, when we pray and expectthe answer, this is a sure tokenthat
our prayer has not been a mere formality. Then Faith lays hold upon God and
she waits. Patience stands by her side, knowing that the windows of Heaven,
howeverfast they may be closed, will open soonand God’s right hand will
scatterHis liberality upon waiting souls. So Faith waits and watches and waits
and watches again. This is the reasonwhy the glorious doctrine of the Second
Advent has such a blessedeffecton some of God’s people. It exercisestheir
faith and brings hope into the field.
And so answers to faith exercises ourwatching faith and trains our hope to
look up. The devil says, “SurelyGod will never hear your prayer.” You
answer, “I have the petition and am waiting till He puts it into my hand–it is
up there, labeled for me and setaside in the treasury for me and I shall have
it. I am waiting till the time comes when I may safely receive that which is
mine even now.” So the flesh whispers, “It is in vain,” but Faith says, “No,
prayer is blessed, prayer is God’s Spirit returning where it came and it will
never fail.”
“But how can such a sinner as you are hope to succeedwith God,” whispers
Unbelief? But Faith, like Abraham, considers not its own body, though dead,
neither the deadness of Sarah’s womb, but staggers notat the promise
through unbelief–it keeps onwaiting till it gets its reward! Such a habit,
moreover, helps to bring out our gratitude to God. None sing so sweetlyas
those who get answers to prayer! Oh, some of you would give my Master
sweetsongs if you did but notice when He hears you!
But perhaps the Lord may drop an answerto your prayer and you merely
cry, “It is a fortunate circumstance,” andGod gets no praise for it. But if,
instead, you had been watching for it and seenit come, you would fall on your
knees in holy gratitude and say–

“I love the Lord–He heard my cries,
And pitied every groan–
Long as I live, when troubles rise,
I’ll hastento His Throne.”
Let me add this would make your faith grow, would make your love burn, and
every Grace would be put in active exercise if, believing in the power of
prayer, you watchedfor the answerand when the answercame went with a
song of praise to the Savior’s feet!
I will not say more, lestby multiplying commendations I rather weakenthe
force of what I say. I could not praise this habit too much. The man whom
God has taught to pray believingly has all God’s treasures athis command.
You have the privy keyof Jehovah’s secretcabinet. You are rich to all the
extents of bliss. You have about you the Omnipotence of God for you have
powerto move the arm that moves the world! He who lacks this mercy is but
weak and povertystricken, but he who has gained it is one of the mightiest in
God’s Israel and will do greatexploits.
III. Having thus spokenby way of commendation, we pause awhile and turn
to speak by way of REBUKE. But it shall be such a gentle rebuke as shall not
break the head. I am not just now speaking to those who never pray at all–let
me, however, solemnly remind them that prayerless souls are Christ-less souls
and will be lost souls before long. Noram I speaking to those of you who
merely prattle through a form of prayer–I give you but this one word:
remember that God will not foreverbe mockedby you and that your prayers
are numbered with your sins–youdo but insult the Majestyof Heaven while
you pretend to worship Him.
I am communing this morning with those persons to whom John wrote–you
who believe on the name of the Sonof God. You who believe in the efficacyof
prayer. How is it that you do not expect an answer? I think I hear you say,
“One reasonis my own unworthiness. How canI think that God will hear
such prayers as mine? I am fickle as the wind that blows and full of
infirmities. I am one of the meanestof His sheep. If I were one of His ministers
I would believe that my prayer was heard. But I am the leastin Israeland my
father’s house is all unknown. I do serve God sometimes a little, but oh, how
little! And even that little is marred with selfishness!I am the very worstin
the whole family. How can I think that my prayer will be heard?”
Brothers and Sisters, let me remind you that it is not the personwho prays
that commends the prayer to God, but the fervency of the prayer in the virtue
of the GreatIntercessor. Why do you think the Apostle wrote these words–

“Elijah was a man of like passions with us”? Why was that statement made?
Why, preciselyto meet the case ofthose who say, “My prayer is not heard
because I have such-and-such faults.” Here is a case in point with yours–
“Elijah was a man of like passions with us,” and yet he prays earnestlythat it
might not rain and it rained not–so that the effectualfervent prayer of a
righteous man is not prevented in its acceptancebefore high Heaven by the
infirmity of the person who offers it.
“Yes,” you say, “but, Sir, you do not know the particular state of mind I have
been in when I have prayed. I am so fluttered and worriedand vexed and
troubled that I cannot expectmy prayer, offered in such a state of mind, to
prevail with God.” Did you ever read the thirty-fourth Psalmand carefully
considerwhere David was when his prayer had such goodspeedwith God?
He says, “O magnify the Lord with me and let us exalt His name together. I
sought the Lord and He heard me and delivered me from all my fears.” This
poor man cried and the Lord heard him and savedhim out of all his troubles.
Now where do you think David prayed that prayer which God thus heard?
Readthe heading of the Psalm–“APsalmof David, when he changedhis
behavior before Abimelech, who drove him awayand he departed.” You
remember what he did? He played the madman and let his spit run down his
beard. He actedthe fool and was never more a fool, except once, than he was
then! And yet even then, in his fool’s play, God heard his prayer! There is
something very teaching here. Child of God, though you may have gone ever
so far astrayand played the fool, let not this keepyou back from the Mercy
Seat!It was built on purpose for unworthy sinners to come to. You are such.
If God only heard you in your goodtimes, why then, you would perish!
The gates ofHis Grace are open at night as wellas at day and black-handed
saints may come and find mercy as well as those who have kept their
garments white. Do not, I pray you, get into the ill habit of judging that your
prayers are not heard because of your failings in spirit. “But,” says a third, “it
is not merely that I do not so much doubt the efficacy of prayer on accountof
myself, but my prayers themselves are such poor things! I cannot! I cannot get
the groanout of my heart before God. I would not ask to pray a happy
prayer. If I could but pray an utterly wretched prayer. If my heart would but
ache I would be content, but I cannotget to God. I do not know how to lay
hold upon Him and wrestle with Him, and therefore I cannot expectto
prevail.”
DearBrothers and Sisters, this is your sin as well as your infirmity! Be
humbled and pray God to make you like the importunate widow, for only so
will you prevail. But at the same time let me remind you that if your prayers

are sincere it shall often happen that even their weaknessshallnot destroy
them. When Christ was asleepin the ship His disciples came to Him and said,
“Master, care younot that we perish?” And He rebuked them–“O you of little
faith, why do you doubt?” But He did not refuse to hear their cry for all that!
For He rebuked the winds and the waves and there was a greatcalm. He may
rebuke the unbelief of your prayer and yet in infinite mercy He may exceed
His promise!
There is no promise that He will hear unbelieving prayers. And he who
wavers must not expect to receive anything–but the Lord may go beyond His
Word and give us mercies notwithstanding that fault. And all other failings
He graciouslyoverlooks andreceives our prayers through Jesus Christ. Let
your sense ofthe poverty of your prayers lead you to abhor your faults–but
not to abhor praying. Let it make you long to pray better–but never cause you
to doubt that if you can, with true fervency, come to Godthrough Jesus Christ
your Lord, your prevailing is not a matter of hope but a matter of certainty–
your successis as absolutely sure as the laws of Nature.
Further, I have no doubt many of God’s people cannotthink their prayers
will be heard because they have had, as yet, such very few manifest replies. I
saw the other day a greyhound chasing a hare. The moment the hare ran
through the hedge out of the greyhound’s sight, the race was over, for he
could not follow where he could not see. The true hound hunts by scent–but
the greyhound only by sight. Now there are some Christians too much like the
greyhound. They only follow the Lord as far as they cansee His manifest
mercy. But the true child of God hunts by faith and when he cannotsee the
mercy, he scents it and still pursues it till at last he lays hold upon it!
Why, Man, you say you have had no answers!How do you know that? God
may have answeredyou though you have not seenthe answer. “Iam heard,”
says goodRalph Erskine–
“I’m heard when answeredsoonorlate,
Yes, heard when I no answerget!
Yes, kindly answeredwhen refused,
And treated wellwhen harshly used.”
This is a riddle, but it is a fact. God has not promised to give you the
particular mercy in kind, but He will give it to you somehow orother. If I pay
my debts in gold no man can blame me because I do not pay them in silver.
And if God gives you spiritual mercies in abundance, instead of temporal, He
has heard your prayer. You may pray, like Paul, thrice, that the thorn in the
flesh may be taken awayfrom you–God’s answeris given, and it is, “My

Grace is sufficient for you.” Christ prayed that God might hear Him, He was
heard in that He feared, but He had not the cup takenfrom Him.
No, but He had an angel to comfort and strengthenHim. And this was, in
Truth, an answerthough not such as the prayer seemedto require. You have
had an answerand if God has heard you but once, pluck up courage and go
again!Many do not pray expecting an answerbecause theypray in such a
sluggishspirit. Begging is a hard trade–a man that succeedsin it must throw
his heart into it–and so is praying. If you want to win, you must pray hard.
They calledsome of the early Christians on the Continent, “Beg-hards,”
because they did pray hard to God. And none can prevail but those who pray
hard. Slothful souls may not expect an answer.
Then there are so many, again, who pray in a legalspirit. Why do you pray?
Becauseit is my duty? Children of God know it is their duty to pray, but they
pray because they believe in the efficacyof prayer! I should not expect God to
hear me because the clock struck such and I began to pray from a sense of
duty. No, I must go, not because the clock strikes, but because my heart wants
to pray. A child does not cry because the time to cry has come, nor does a sick
man groanbecause it is the hour of groaning–theycry and groan because they
cannot help it. When the new-born nature says, “Let us draw near unto God,”
then is the time and the place.
A legalspirit 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 againand again, and again, we shall not
keepup our faith that God hears us. “Oh,” says one, “we have no time to pray
at that rate.” What do you do with your time? It causedDomitian to be
greatly despisedwhen it was reported that he spent hours in killing flies. It
was told, to the discredit of Artaxerxes, that he spent whole days in making
handles for knives!
What shall be thought of us, when we confess that we have no time to pray–
but there is time for trifles! Princes of the blood royal and yet no time to be at
court? Kings of a Divine race and yet no time to put on your crowns and wear
your robes of State? Time to play with toys and roll in the dust with the
beggars ofearth, but no time to sit upon the Throne of Glory and to offer the
sacrifice ofpraise unto the MostHigh? Shame on such Christians! May God
give us true shame for this and from this day forward may we be much in
prayer and expect gracious answers.
IV. Alas, this morning time rebukes me, but eternity commends, and therefore
I shall go on just a few minutes longer have believed in Jesus. And because we

have God’s promise for it. Hear what He says, “You shall make your prayer
unto Him and He shall hear you.” Know that the Lord has setapart him that
is godly for Himself–the Lord will hear when I call upon Him. “He shall call
upon Me, and I will answerhim.”
“Callupon Me in the day of trouble and I will deliver you and you shall
glorify Me.” “It shall come to pass that before they call I will answer. And
while they are yet speaking, I will hear.” “All things whateveryou shall ask in
prayer, believing, you shall receive.” “Everyone thatasks receives. And he
that seeksfinds. And to him that knocks itshall be opened.” “Whateveryou
shall ask in My name, that will I do, that the Father may be glorified in the
Son.” “If you shall ask anything in My name, I will do it.” “And whateverwe
ask we receive of Him because we keepHis Commandments and do those
things that are pleasing in His sight.”
How is it possible after this that God should refuse to hear us? Is He a God
and canHe lie? Have we promise upon promise and will He break them all?
God forbid, Brethren! If there is a God and if this Book is His Word, if Godis
true, prayer must be answered. And let us, on our knees, go to the sacred
engagementas to a work of real efficacy. Again, prayer must be answered
because ofthe Characterof Godour Father. Will He let His children cry and
not hear them? He hears the young ravens and will He not hear His own
people? He is a Godof Love. Would you let your sick child lie and pine and
not go in to answerits groanings?
Will a God of Love close His ears againstHis people’s cries? Do you think He
will let the tears streamdown your cheeks whenyou are petitioning and not
put them into His bottle? Oh, remember His loving kindness and you cannot, I
think, doubt that He hears prayer! A God that hears prayer–this is His
memorial throughout all generations. Do not rob Him of His Characterby
distrusting Him! Then think of the efficacyof the blood of Jesus. When you
pray, it is the blood that speaks.Everydrop of Jesus'bloodcries, “Father,
hear him! Father, hear him! Hear the sinner’s cry!” That blood was sprinkled
on the MercySeatthat the MercySeatmight be an efficacious MercySeatfor
you! Do not doubt the blood of Christ!
What? Can He die and yet that blood have no more efficacyin it than the
blood of bulls or of goats? You will not think this. Then do not doubt that
prayer prevails! Think, again, that Jesus pleads. He points to the wound upon
His breastand spreads His pierced hands. Shall the Father deny the Son?
Shall prayers offered by Christ be castout from Heaven’s register? Oh, these
things must not–cannotbe! Besides, the Holy Spirit Himself is the Author of
your prayers. Will God incite the desire and then not hear it? Shall there be a

schism betweenthe Father and the Holy Spirit? You will not dream of such a
thing!
Oh, believe me when I review my own personalexperience during the fifteen
years that I have known something of the Savior! It leads me to feel that it is
as certain that God hears prayer as that twice two make four! As certain as
that the rock, falling by the law of gravitation, seeksthe earth. We have not
the time to give instances in proof but I hope your own experience furnishes
them. May I beseechyouby the love you bear to Jesus, do Him the honor of
believing in the prevalence of His plea! By the light and life you have received
of the Holy Spirit, do not discredit Him by thinking He can teachyou to pray
a prayer that will not be acceptedbefore God!
Let us as a Church pray more. O that the Spirit of prayer would come down
upon us! Let us expectgreaterblessings!I was led forth in prayer this
morning beyond the usual limits. I do not know how the time fled, but I do
know that we have the petitions. Let us stand on our watchtowerand look. Let
us meet again and again at specialmeetings and let us cry mightily unto the
MostHigh, pouring out our hearts like water before Him and He will open the
windows of Heaven and give us greaterblessings than we have ever had
before–greatas those already receivedhave been!
This very afternoonlet the seasonofprayer begin and let it be wellsustained.
It is to Believers that these words are spoken. MayGod lead you who are not
Believers to trust in Jesus. Amen.
BIBLEHUB RESOURCES
The Christian's Confidence TowardGodIn RelationTo Prayer
1 John 5:14, 15
W. Jones
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: "Prayeris the actby which man, consciousatonce of his weakness
and of his immortality, puts himself into real and effective communication

with the Almighty, the Eternal, the self-existentGod.... Prayeris 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 ofthe word, as
the spiritual language ofthe 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 soulengages withthe All-wise and the All-holy; it is a basking in the
sunshine, varied by ejaculations ofthankfulness 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 greatdeal more than petition, which is only one department of it:
it is nothing less than the whole spiritual actionof 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 ourselveswith our Divine Advocate on
high, and realize the sublime bond which in him, the one Mediatorbetween
God and man, unites us in our utter unworthiness to the strong and all-holy
God." Such is prayer in its highest and largestsignificance. Butin our text
prayer is viewedsimply as petition. "If we ask anything;... whatsoeverwe
ask.... the petitions which we have askedofhim." Notice:
1. The offering of prayer. This implies
(1) consciousnessofneed. How many are man's wants! Regularsupplies for
the requirements of the body, forgiveness ofsin, daily guidance and grace,
reliable hope as to our future, etc. We are creatures ofconstantand countless
necessities. Everymoment we are dependent upon the power and grace of the
Supreme. The exercise ofprayer implies
(2) belief that Godis 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" ofour 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 ofprayer 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 presentedunto 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
whateverescapesthe Divine ear. None but a gracious Being would regard the
prayers which are offered by such unworthy suppliants. Greatis the
condescensionofGod in attending to our requests. That he does graciously
hear and attend to them is repeatedlydeclared in the sacredScriptures (see 2

Samuel 22:7; Psalm22:4, 5, 24;Psalm 30:2, 8-12;Psalm 31:22;Psalm 34:4-6;
Psalm50:15; 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 executionof 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 opposedto eachother. Thus in time of war
betweentwo Christian nations, prayer is presented to God for the successof
eachof 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 graciouslyanswered(2 Corinthians 12:7-
9). On the other hand, the clamorous cry of the unbelieving and self-willed
Israelites for flesh was accededto, to their sore injury (Numbers 11:4-6, 31-
34; Psalm106:15).
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 ofsins, grace to enable us to do or to bear his will, guidance in our
quest of truth and in our way of life, the sanctificationof our being, and
possessionofan inheritance in heaven. We may seek the salvationof others,
the extensionof the Redeemer's kingdom, and the final triumph of his cause
throughout the world. These and other things we know accordwith his will.
III. AN ASSURANCE THAT THE THINGS SOLICITED IN SUCH
PRAYERS WILL BE GRANTED. "And if we know that he heareth us
whatsoeverwe 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 askedof him." "The perfectreaches through all
our past prayers to this moment. All these 'we have;' not one of them is lost:
he has heard, he has answeredthem 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 ofthe sacredpsalmist:
"Delightthyself in the Lord; and he shall give thee the desires of thine heart."
In whomsoeverthis characteris realized, the desires are in harmony with the
will of God, and the things solicitedin prayer are such as God takes pleasure
in bestowing and man is blessedin receiving. And this assurance whichthe
apostle expressesis 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;Isaiah38:1-8; Daniel 9:20-23;Acts 12:1-17).
Let us seek a characterlike that indicated by the apostle (verses 11-13), and
then this inspiring and strengthening "confidence towardGod" may be ours
also. - W.J.
Biblical Illustrator
And this is the confidence that we have in Him, that, if we ask anything
according to His will, He heareth us
1 John 5:14, 15
The answerto prayer receivedby faith
R. A. Hallam, D. D.
A very considerable amount of error prevails in regardto the answerof
prayer. That answeris by many supposedto be a more tangible and
ascertainable resultthan it really is. To answerprayer God has promised; to
make the answerof prayer evident He has not promised. Religionis 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 rewarderof them that diligently seek
Him." In pursuing our subject further, then, let us considerfirst, that —
I. GOD IN ANSWERING OUR PRAYERS ALLOWS HIMSELF GREAT
LATITUDE OF TIME. We are impatient creatures, eagerforspeedy and
immediate results. But God is always calm, deliberate, judicious. He waiteth
to be gracious, notcapriciouslybut discreetly. A benefit often owes its chief
value to its being seasonable, opportune. And the discipline of delay is
frequently even a greaterprofit than the bliss of fruition.
II. ConsiderTHAT THE ANSWER OF PRAYER IS WITHOUT
LIMITATION IN REGARD TO THE MODE. Godbinds Himself to grant
our requests, but He limits Himself to no particular method of granting them.
God is not wont to bestow His favours, especiallyspiritual favours, on men

directly. He far more commonly employs indirect and circuitous processesfor
their conveyance. Hence, we do not often perceive the successofour petitions
as the fruit of God's immediate agency. We lose sight of its connectionwith 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 answerin the up springing and operationwithin us of new
desires. Or we ask for the production or increase ofsome spiritual grace. But
the realanswermay come in changes of our external state unlooked for and
unwelcome, such as will callus to toil and suffering, under the operationof
which, by the secretinfluences of the Divine Spirit, the result we desire may
be slowly and painfully developed. We lookedfor the blessing by immediate
and easycommunications;it comes under a course of prolonged and afflictive
discipline.
III. ConsiderTHAT GOD IN ANSWERING PRAYER HOLDS HIMSELF
AT PERFECT LIBERTYIN REGARD TO THE SHAPE OF ITS ANSWER.
Whether that which we ask for be really or only apparently goodfor us, or
whether it be compatible with higher interests pertaining to ourselves or
others must be left to His decision. "Our ignorance in asking," andespecially
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 hearus according
to the Spirit's meaning, and not according to our own. The removal of a
trouble, for instance, may not be so greata blessing to us as grace to bear it;
and in that case Godwill withhold the inferior goodwhich we ask. From all
these considerations it must appear to reflecting minds that the answerof
prayer must necessarilybe a thing of greatobscurity and of manifold
disguises;and that our confidence in it, and consequentsatisfactionfrom it,
must rest far more on the Word of God than upon direct experience,
observation, recognition, consciousness.
(R. A. Hallam, D. D.)
Praying and waiting
C. H. Spurgeon.
I. EXPLANATION: and let the explanation be takenfrom 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 enoughfor Elijah's faith. He acts upon
the belief that he has the petition, though not a drop of rain has fallen.
II. COMMENDATION.Expectanswers 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 hearmy prayer is honour to His
truthfulness. He has said that He will, and I believe that He will keepHis
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 awayand 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 ofidle boys in
the street:you cannotexpect an answerto 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 sweetlyas 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 powerof prayer, you
watchedfor the answer, and when the answercame went with a song of praise
to the Saviour's feet.
III. Having thus spokenby 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 efficacyof prayer. How is it that you do not expect
an answer? I think I hear you say, "One reasonis 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 greatIntercessor. Why, think
you, did the apostle write these words:"Elias was a, man of like passions with
us"? Why, preciselyto meet the case ofthose who say, "My prayer is not
heard because I have such and such faults." Here is a case in point with yours.
"Yes," sayyou, "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 expectmy 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 goodspeedwith God? Do not, I
pray you, get into the ill habit of judging that your prayers are not heard
because ofyour failings in spirit. "Yes," says a third, "it is not merely that I
do not so much doubt the efficacyof prayer on accountof myself, but my
prayers themselves are such poor things." This is your sin as wellas 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 destroythem. He may rebuke the unbelief of your prayer, and yet in
infinite mercy He may exceedHis 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 sayyou have had no answers!How
know you? God may have answeredyou, though you have not seenthe
answer. Godhas not promised to give you the particular mercy in kind, but
He will give it you somehow orother. Many do not pray expecting an answer,
because they pray in such a sluggishspirit. They calledsome of the early
Christians on the Continent, "Beghards,"becausethey did pray hard to God;
and none can prevail but those who pray hard. Then there are so many, again,
who pray in a legalspirit. Why do you pray? Becauseit 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 groanbecause they cannot
help it. When the newborn nature says, "Let us draw nigh unto God," then is
the time and the place. A legalspirit would prevent our expecting answers to
prayer. Inconsistencies afterprayer, and a failure to press our suit, will bring
us to doubt the power of prayer. If we do not plead with God againand again,
we shall not keepup 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, "Thoushalt make thy prayer unto Him, and He shall
hear thee." Again, prayer must be answered, becauseofthe characterofGod
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. Shallthe Father deny the Son? Besides, the Holy Spirit
Himself is the Author of your prayers. Will God indite the desire, and then
not hear it?
(C. H. Spurgeon.)
Confidence in prayer

J. Morgan, D. D.
I. THE SPIRIT OF PRAYER is expressedin 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 prescribedin the text — "If we ask anything
according to His will." It is clearthis 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 casesit would be
contrary to the wisdom and goodnessofGod to grant them. This rule also
reminds us there are certain blessings whichare 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. Forexample, I am
justified in asking for health within these limitations. So also may I ask a
reasonable share of temporal prosperity. With all these exceptions, however,
the rule before us assumes there are some things clearlydeclaredto be in such
full harmony with the will of God, that we may ask them absolutely and
confidently, and without any reserve. They containall that is essentialto 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 (Isaiah1:18). The same is true
of the renewalof the soulin righteousness.So also may we ask for increasing
holiness. "This is the will of God, even your sanctification." We needset no
limits to our desires after holiness. Godhas 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 ofour household; for the advancementof the cause of Christ in
earth.
III. THE ACCEPTANCE OF OUR PRAYERS AND THEIR GRACIOUS
ANSWERS. "He hearethus." This is universally true. He is more ready to
hear than we are to ask. Godthen often hears and answers ourprayers,
although it may not seemto 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 discoverthat He has heard us. But it
is in eternity we shall see all the answers to all our prayers.

(J. Morgan, D. D.)
Prayer
John A. Williams, B. A.
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
discoverits necessities, andto desire what the Divine bounty has provided for
them.
3. It is intelligent, discriminating, definite — embracing the exercise offaith 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 ofthe soul. God hath said — then faith may confide.
III. FAITH BRINGS WITHIN THE RANGE OF OUR EXPERIENCETHE
BLESSINGS WE THUS DESIRE. Faith, not an opinion, nor a bare
persuasion, but an intelligent, active principle.
1. Apprehending the goodpromised and sought.
2. By its moral influence it prepares and qualifies for the enjoyment of the
promised good.
3. The love thus relying on the promise becomes conscious of the blessings
bestowed.
(John A. Williams, B. A.)
Confidence in Him
J. M. Gibbon.
Faith towards God in Jesus Christ is the essentialactivity of the Christian
religion. Salvationbegins where faith begins. When man opens his hand to
receive, Godopens His to give. Again, prayer is the essentialfunction 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 consonantto right reasonto
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 womenwith nothing specialabout 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 accordwith His own will — prayer would be dangerous. What
could be more fatal than for the powerof God to be at the disposalof 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 keenblades and taste of every colouredpowder and potion;
and the servant may yield to his importunities, simply because herlove is
weak;but the father is inexorable, deaf, unyielding. Why? Becausehe 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 againstHis 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? Becausenothing that is not on a level with that will is goodenough
for thee.
(J. M. Gibbon.)
Prayer
JosephParker, D. D.
I. REGENERATEHUMANITY AS THE SUBJECT OF CONTINUAL
NECESSITY. Manis a suppliant. There is no moment in his immortality in
which he candeclare absolute independence of a Superior Power. Our
salvationhas not lessenedourdependence on the Divine bounty. We feel
necessitiesnow 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 animmovable 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 feeltheir danger of being undermined by its insidious influence.
Without the "daily bread" of heaven we must inevitably perish.
II. REGENERATE HUMANITY INTRODUCEDTO THE INFINITE
SOURCE OF BLESSING.
1. This source is revealedby the highest authority. It is the Son revealing the
Father — the Well-belovedwho is intimately acquaintedwith the feelings
which characterise the Infinite Being in regardto an apostate race;so that in
accepting this testimony we acceptit 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 atwhich 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. Prayeris the mightiest of all forces (Matthew 18:19, 20).
2. Specialencouragementis given to socialworship.
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 beseechthe 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 affectthe diffusion of celestialblessings.If God has given us His Son will
He not with Him freely give us all things? If He has given us the oceanwe
know that He will not withhold the drop! This assurance is solemnly
suggestive.

1. It silences allcomplaints as to the Divine bounty. Do you wail that you feel
so little of holy influence? The reasonis at hand: "Ye have not because ye
askednot, or because ye askedamiss."
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 clearof 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 greatsanctuary — "if two of you shall agree on
earth."
2. All worship is to be rendered in connectionwith the name of Christ.
3. The true suppliant retires from the altar in actual possessionofthe
blessings which he besought. "We know that we have the petitions that we
desired of Him." We have too long actedas though we wishedsome visible
manifestation or audible proof of answeredprayer, whereas the scriptural
doctrine is — believe and have.
(JosephParker, D. D.)
Life and prayer
J. M. Gibbon.
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 lowergrades of life.
Buddha, for instance, preacheda very noble doctrine and lived a very noble
life. He preachedsalvationby self-controland 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 forgotthe main thing. He forgot
that the soul of man pants for the living God; that it must have God. It cannot
live on words howevertrue, nor on an example howevernoble. It canonly 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 messagesurely
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 ofMahometwere 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 awakenednew needs
within them. "Necessity,"says the proverb, "is the mother of invention," and
man's religious inventions bear startling witness to the greatreligious
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 ofsin has filled the whole air with a
plaint of penitence. He who despises the blood of Christ as Saviour has not yet
seenthe 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 kneelsecurelywhen we kneel
on Calvary. The Cross is the inspiration and justification of prayer. We can
ask anything there. There no prayer seems too great, no petition too daring.
(J. M. Gibbon.)
The qualifications of prayer
R. Fiddes, D. D.
I. THE PROPERQUALIFICATIONS OF PRAYER, WITH RESPECTTO
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 wickeddesign 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 designedfor
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 expectthat
God will interpose by a miraculous power, to accomplishwhat 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. WhateverGod 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 certainconditions or
reserves, we have no right to the performance of them any further than is
agreeable to the reasonof such conditions.(1)God alone perfectly knows what
would be the consequence ofHis granting us our requests.(2)The heart of a
man is very deceitful; it is not easyfor him at all times to discoverthe secret
insincerity which lies at the bottom of it.Conclusion:
1. If prayer be a means of giving us accessto God, and procuring for us so
many and greatblessings, it is just matter of reproof to Christians especially
that this duty is so generallyneglectedamong them.
2. What has been saidaffords goodmen matter of greatconsolation, even
when they do not find the return of their prayers in the blessings they pray
for. God intends the very denial of their requests to them for good.
(R. Fiddes, D. D.)
The powerof believing prayer
T. G. Selby.
Some of the natural forces ofthe universe can only be manifested through the
specialelements and agenciesthatare 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 powerof the mediatorial presence have
no conducting lines of faith along which to travel, it must sleepforever, and
the world be left to swing on in its old grooves ofevil and death. The
manifestation of all the energies ofthat presence canonly come through the
believing request of the disciples.
(T. G. Selby.)
COMMENTARIES
Matthew Henry's Concise Commentary
5:13-17 Upon all this evidence, it is but right that we believe on the name of
the Sonof God. Believers have eternal life in the covenant of the gospel. Then

let us thankfully receive the recordof 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 waragainstspiritual life in the soul, and the life
above. We cannotpray that the sins of the impenitent and unbelieving should,
while they are such, be forgiven them; or that mercy, which supposes the
forgiveness ofsins, should be grantedto 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.
Barnes'Notes on the Bible
And if we know that he hear us - That is, if we are assuredof this as a true
doctrine, then, even though we may not "see" immediatelythat the prayer is
answered, we may have the utmost confidence that it is not disregarded, and
that it will be answeredin the way best adapted to promote our good. The
specific thing that we askedmay not indeed be granted, (compare Luke 22:42;
2 Corinthians 12:8-9), but the prayer will not be disregarded, and the thing
which is most for our goodwill be bestowedupon us. The "argument" here is
derived from the faithfulness of God; from the assurancewhichwe feel that
when he has promised to hear us, there will be, sooneror later, a real answer
to the prayer.
We know that we have the petitions ... - That is, evidently, we now that we
"shall" have them, or that the prayer will be answered. It cannot mean that
we already have the precise thing for which we prayed, or that will be a real
answerto the prayer, for
(a) the prayer may relate to something future, as protection on a journey, or a
harvest, or restorationto health, or the safe return of a son from a voyage at
sea, or the salvationof our souls - all of which are "future," and which cannot
be expected to be granted at once;and,
(b) the answerto prayer is sometimes delayed, though ultimately granted.
There may be reasons whythe answershould be deferred, and the promise is

not that it shall be immediate. The "delay" may arise from such causes as
these:
(1) To try our faith, and see whetherthe blessing is earnestlydesired.
(2) perhaps it could not be at once answeredwithout a miracle.
(3) it might not be consistentwith the divine arrangements respecting others
to grant it to us at once.
(4) our own condition may not be such that it would be best to answerit at
once.
We may need further trial, further chastisement, before the affliction, for
example, shall be removed; and the answerto the prayer may be delayed for
months or years. Yet, in the meantime, we may have the firmest assurance
that the prayer is heard, and that it will be answeredin the way and at the
period when God shall see it to be best.
Jamieson-Fausset-BrownBible Commentary
15. hear—Greek,"thatHe heareth us."
we have the petitions that we desired of him—We have, as present
possessions, everything whatsoeverwe desired(asked)from Him. Not one of
our past prayers offered in faith, according to His will, is lost. Like Hannah,
we can rejoice over them as granted even before the event; and can recognize
the event when it comes to pass, as not from chance, but obtained by our past
prayers. Compare also Jehoshaphat's believing confidence in the issue of his
prayers, so much so that he appointed singers to praise the Lord beforehand.
Matthew Poole's Commentary
In the latter, in that, or somewhatequivalent, or better; for if he determine
that thing to be bestfor us, all circumstances considered, we shallhave it; if he
determine otherwise, (supposing we pray according to his will), we desire it
not: for every one intends goodto himself, when he prays for any thing, not
hurt. And Godanswers his children according to that generalmeaning of
their prayers, not always according to the particular (which may be often a
much mistaken) meaning. According whereto, supposing the thing would be
really and in truth hurtful, (and God’s judgment is always according to
truth), they constructively pray to be denied it; and the denial is the
equivalent, nay, the better thing than what they particularly prayed for; and
so they truly have their petitions: see 1Jo 3:22. Norcan any be understood to
pray according to God’s will as the rule, if it be not to his glory as the end, as
the order and connexionof petitions shows in that admirable platform
prescribed by our Lord himself. And is it possible to be the sense ofany one

that hath a sincere heart in prayer, that God would gratify him against
himself? Therefore that latitude allowedthe apostles, John14:13,1415:16
16:23, &c., must be understood to respectthe service ofthe Christian interest,
and is to be limited thereby, as some of the expressions show.
Gill's Exposition of the Entire Bible
And if we know that he hear us,.... As it may be assuredhe does hearand
answerall such persons that ask according to his will:
whatsoeverwe ask, we know, orare assured,
that we have the petitions that we desired of him: for as it is the nature of that
holy confidence, which believers have in God, to believe whateverthey ask
according to his will, in general, shallbe grappled, so every request in
particular; yea, before the mercy desired, or the favour askedfor is conferred,
they are as sure of having it in God's own time and way, as if they now had it
in hand and fact.
Geneva Study Bible
And if we know that he hear us, whatsoever we ask, we know that we have the
petitions that we desired of him.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
1 John 5:15. καὶ ἐὰν οἴδαμεν. By the indicative after ἐάν (see on this, Winer, p.
264;VII. p. 277;Al. Buttmann, p. 191 ff.) this knowledge is emphasized as
something undoubtedly belonging to the believer; differently 1 John 5:16 : ἐάν
τις ἴδῃ.
ὅτι ἀκούει ἡμῶν, ὅ ἐὰν (ἂν) αἰτώμεθα]Resumption of what was previously
stated.
οἴδαμεν, ὅτι κ.τ.λ.] In the certainty that God hears us lies also the certainty:
ὅτι ἔχομεν τὰ αἰτήματαἃ ᾐτήκαμενἀπ ̓ (παρ ̓) αὐτοῦ.
ἔχομεν is neither = λαμβάνομεν, nor is the present put for the future (Grotius);
the presentis rather to be keptin its proper meaning; the believer always has
that for which he has askedGod(κατὰ τὸ θέλημα αὐτοῦ);he has God, and in
Him all things.

τὰ αἰτήματαare the res petitae (Lorinus).
ἀπ ̓ αὐτοῦ fromits position is not to be connectedwith ἔχομεν, but with
ᾐτήκαμεν;comp. Matthew 20:20;Acts 3:2; differently chap. 1 John 3:22 :
λαμβάνομενἀπ ̓ αὐτοῦ.
Expositor's Greek Testament
1 John 5:15. An amplification of the secondlimitation. “We have our
requests” not always as we pray but as we would pray were we wiser. God
gives not what we ask but what we really need. cf. Shak., Ant. and Cleop. i.
ii.:—
“We, ignorant of ourselves,
Beg often our ownharms, which the wise powers
Deny us for our good;so find we profit,
By losing of our prayers”.
Prayer is not dictation to God but ἀνάβασις νοῦ πρὸς Θεὸν καὶ αἴτησις τῶν
προσηκόντωνπαρὰ Θεοῦ (Joan. Damasc. De. Fid. Orthod., iii. 24). Clem.
Alex.: “Nonabsolute dixit quod petierimus sed quod oportet petere’.
Cambridge Bible for Schools andColleges
15. if we know that he hear us … we know that we have] The one certitude
depends upon the other: if we trust God’s goodness,we are perfectly certain
that our trust is not misplaced. Comp. ‘All things whatsoeverye pray and ask
for, believe that ye have receivedthem, and ye shall have them’ (Mark 11:24).
‘Whatsoeverwe ask’belongs to the conditional clause.
that we have] Notmerely that we shall have: our prayers are alreadygranted,
although no results may be perceptible. ‘Everyone that asketh, receiveth;and
he that seeketh, findeth’ (Matthew 7:8).

that we desired of him] Better, that we have askedofHim: it is the perfect
tense of the same verb as is used in ‘whatsoeverwe ask.’Comp. Matthew
20:20. ‘Of Him’ or ‘from Him’ (ἀπ' αὐτοῦ)can be takenwith ‘that we have’.
Bengel's Gnomen
1 John 5:15. Ἐὰν οἴδαμεν)if we know. Ἐὰν sometimes takes anindicative, of
past time; and it does so here to give strength.—ἔχομεν, we have) even before
the event itself (comp. 1 Samuel 1:17-18);and we know that the event itself is
not from chance, but obtained by prayers.
Pulpit Commentary
Verse 15. - The point is not, that if God hears our prayers he grants them (as
if we could ever pray to him without his being aware of it); but that if we
know that he hears our prayers (i.e., trust him without reserve), we already
have what we have askedin accordancewith his will. It may be years before
we perceive that our prayers have been answered:perhaps in this world we
may never be able to see this; but we know that God has answeredthem. The
peculiar construction, ἐάν with the indicative, is not uncommon in the New
Testamentas a variant reading. It seems to be genuine in Luke 19:40 and Acts
8:31 with the future indicative, and in 1 Thessalonians3:8 with the present.
Here the reading is undisputed. Of course, οἴδαμενis virtually present; but
even the pasttenses of the indicative are sometimes found after ἐάν (see
Winer, pages 369, 370;see also Trench, 'On the Authorized Version of the
New Testament,'page 61).
Vincent's Word Studies
Whatsoeverwe ask
The whole phrase is governedby the verb hear. If we know that He heareth
our every petition.
PRECEPTAUSTIN RESOURCES
BRUCEHURT MD
1 John 5:15 And if we know that He hears us in whateverwe ask, we know
that we have the requests which we have askedfrom Him:

Greek - kai ean oidamen (1PRAI) hoti akouei(3SPAI)emon ho ean aitometha
(1PPMS)oidamen(1PRAI) hoti echomen (1PPAI) ta aitemata a ethkamen
(1PRAI) ap autou:
Amplified - And if (since) we [positively] know that He listens to us in
whateverwe ask, we also know [with settledand absolute knowledge]that we
have [granted us as our present possessions]the requests made of Him.
NLT And since we know he hears us when we make our requests, we also
know that he will give us what we ask for.
Wuest - And if we know with an absolute knowledge thatHe hears us,
whateverwe are asking for ourselves, we know with an absolute knowledge
that we have the things which we have askedfrom Him.
if: Pr 15:29 Jer15:12,13
we know: Mk 11:24 Lu 11:9,10
1 John 5 Resources - Multiple Sermons and Commentaries
ASSURANCE THAT A REQUEST
WILL BE GRANTED
Hiebert - the two verbs “ask/hears” are repeatedbut in reverse order to form
a chiasmus: (“ask … heareth / hear … ask”), and “in him” reappears as “of
him.” John is intent on holding before his readers the exalted privilege of
answeredprayer. (1 John)
If we know - This is in effecta first class conditionalstatement -- assumedto
be true, i.e., we do know intuitively that He hears us (See NLT above which
has "And since"). There is no doubt that the Father hears us! Thus our
confidence in 1Jn 5:14 is fully justified! Amazing truth!
Proverbs 15:29 The LORD is far from the wicked, But He hears the prayer of
the righteous.
Relatedpassages - Job 27:9 Isa 1:15, 59:2 Pr 15:8, 21:13, 28:9 Jn 9:31 Ps
66:18, 4:3 Mic 3:4 Jn 9:31 James 4:3 1Pe 3:12 1Jn 3:21
We know (1492)(eido/oida)speaksnot of experiential knowledge, but of
absolute, beyond a shadow of a doubt knowledge = we know He hears us! The
perfect tense speaks ofan enduring knowledge. "To know with settled
intuitive knowledge."(A T Robertson)
Hears (191)(akouo)means to attend to or consider what is or has been said
(not just to hear but to listen, give thoughtful attention to). In this context
akouo means not only that He hears our voice but that He even listens with

divine attention. This is an amazing thought that God listens to us! Why are
we so reticent to talk to Him (speaking from personalexperience)?
Hears… ask - Both are in the present tense which picture persistence in
prayer, a persistence to which He is always open!
Vincent on whatever we ask - The whole phrase is governedby the verb hear.
If we know that He hears our every petition.
Hiebert says the phrase whateverwe ask "widens the possible scope of
Christian praying to anything in God’s will that will further the divine cause.
Having submitted his will to God’s will, the believer feels at liberty to make
any request, howeverunusual, which he knows to be in God’s will and
purpose." (1 John)
David Smith - An amplification of the secondlimitation (The promise is not
“He grants it” but “He hears us”. He answers in His own way. 1Jn5:14b).
“We have our requests” not always as we pray but as we would pray were we
wiser. God gives not what we ask but what we really need… Prayer is not
dictation to God. (Expositor's Greek Testament)
See also -
Devotionalon Prayer
Guide to Praying for Missionaries
Pithy Prayer Phrases
Prayer - Greek Words for Prayer
Prayer Devotionals andIllustrations
Prayer Hymns and Poems
Prayer Quotes
Praying in the Spirit
Spurgeon's Gems on Prayer
certainty; prayer, and God's will; asking
We know (1492)(eido/oida)againspeaks ofa knowledge whichis beyond a
shadow of a doubt. The perfect tense speaks of an enduring knowledge.
Steven Cole comments that "The idea of 1Jn 5:15 is that we know that we
presently have whatever we have askedin accordwith His will. We may not
actually see it for many years, but it’s as goodas done. Abraham prayed for a
son and God promised to give him that son. But it was 25 years before
Abraham held Isaac in his arms. There is much in Scripture about waiting on

God. So we would be mistaken to think that God is promising that if we pull
the prayer lever, all the goodies instantly come out of the chute. Sometimes in
His purpose and wisdom, God delays the answers to our prayers for years.
Yet, in anothersense, He has already granted the requests. Usually, we should
continue praying until the requestis actually granted(Lk 18:1-8). At other
times (I can’t give you a rule for this), you should stop praying and begin
thanking God, even though you haven’t yet receivedwhat you were praying
for." (1John5:14-17 Confidence and Carefulness in Prayer)
We have (2192)(echo)means we have the requests as our present possession.
Echo is in the present tense which signifies continual possession. It is notable
that John does not use the future tense (we will have) but the present tense
indicating they are our present possession. We canpossessthem by faith, even
if we have not yet receivedthem. As Hiebert says "Theiractual receptionmay
not be immediately experienced, or their actual bestowalmay be gradually
realized in subsequent experience."(1 John)
John Stott - The present tense we have, echomen(‘we have obtained’, RSV) is
striking, and reminiscent of Mark 11:24 (“Therefore I say to you, all things
for which you pray and ask, believe that you have receivedthem, and they
shall be [granted] you.) where we are told to believe we did receive (elabete)
what we request, and so it shall be (estai). ‘Our petitions are granted at once:
the results of the granting are perceivedin the future’ (Plummer).
Requests (155)(aitema)refers to the things asked, the petitions, the requests.
The only other use is by Paul "Be anxious for nothing, but in everything by
prayer and supplication with thanksgiving let your requests be made known
to God." (Phil 4:6)
Robert J Morgan- The Bible is full of facts about prayer; it’s the world’s
greatesttextbook onthe subject. Here, near the end of Scripture, are two
verses that seemto sum up the subject—1 John 5:14-15. Notice the sustained
repetition that drives this passage into our hearts.
• This is the confidence... we know...we know.
• Wheneverwe ask... whateverwe ask.
• Anything according to His will.
• He hears... He hears... we have.
Archbishop Trench said, “We must not conceive ofprayer as an overcoming
of God’s reluctance but as a laying hold of His highestwillingness.” It’s great
to pray spontaneouslythroughout the day, before meetings, at stressfultimes,
prior to responding in tense situations. But we need a regular time each

morning and/or evening for a daily scheduled appointment with God. There
we praise Him, confess our sins to Him, and bring to Him our needs. God
often says yes to our requests. Sometimes it’s no or wait. But this is our
confidence:He hears.... He hears.... We know.... We have.
When God Says No
• Abraham earnestly prayed that Ishmael would become the son of promise
and the heir of his legacy, but God saidno. He had something better, a line of
descentthrough the boy Isaac.
• Moses earnestlyprayed to cross the river Jordan with the children of
Israel, but God saidno. He had a younger leadernamed Joshua and a better
promised land for the agedMoses.
• David prayed earnestlyfor the joy of building a temple to the Lord, but
God said no. He had something better—for David to plan the projectand for
his sonSolomonto do the work.
• Jonahprayed earnestlythat he would die, but God said no. He had
something better—for Jonahto learn the lessons ofcompassionand write it
down in a book that would thrill the ages.
• The healeddemonic in Mark 5 prayed that he could travel around as a
disciple of Jesus of Nazareth, but the Lord said no. He had something better—
that he go home to his friends and tell them what greatthings the Lord had
done for him and had shownhim mercy.
• The apostle Paulprayed earnestlyto be healedfrom his disease, whichhe
describedas a thorn in the flesh. But God said no. He had something better—
for Paul to discoverthe all-sufficiency of His grace.
• Jesus prayed earnestlythat the cup of suffering would pass from Him, but
God said no. He had something better—that a fountain would be opened for
all the world for the forgiveness ofsin. (100 Bible Verses Everyone Should
Know)
I never prayed sincerelyfor anything, but it came, at some time... somehow, in
some shape.—Adoniram Judson
F B Meyer - Our Daily Homily - We know that we have. - 1 John 5:15
This Epistle is full of certainty. It rings with the words we know. And in these
words we are taught that we may be certainin the region of prayer. Probably
there is no regionof the Christian life concerning which there is more
uncertainty than this of prayer. Perhaps this is also the reasonwhy there is so

little prayer. Men doubt the use of spending time in shooting arrows, a very
small percentage ofwhich seemto strike the target.
The first condition in true prayer is to be sure that it is according to the will of
God. - It is not difficult to do this when we base prayer on a promise. And this
is what we should do to secure definiteness and assurance. There is nothing
that pleases ourFather more in His praying children than that they should
bring His promises to Him for fulfillment, saying, "Do as Thou hast said." But
in cases where there is no promise to guide us we shall discoverHis will as we
pray.
The next condition is to believe that God is listening. - We need not pray long
to know this. Only be quiet and silent before Him, and a blessedsense,
induced by the Holy Spirit, will pervade .your heart and mind, that you are
literally speaking into the earand heart of your Heavenly Father, who is
listening as intently as if He had nothing else to attend to in all the universe.
The third condition is to be sure that the thing we askedis granted. - It may
not have come to hand, and it may not come in the precise form in which we
sought it, but it is ours. We must dare to believe that we have that petition,
labelled with our name, consignedto us, perhaps started on its wayto us,
although it may take years to come.
Andrew Murray. With Christ in the Schoolof Prayer= ‘If we ask according
to His will; 1 John 5:14-15. Or, Our Boldness in Prayer.
‘And this is the boldness which we have towardHim, that, if we ask anything
according to His will, He heareth us. And if we know that He hear us,
whatsoeverwe ask, we know that we have the petitions which we have asked
of Him.’-1 John 5:14-15.
ONE of the greatesthindrances to believing prayer is with many undoubtedly
this: they know not if what they ask is according to the will of God. As long as
they are in doubt on this point, they cannot have the boldness to ask in the
assurance thatthey certainly shall receive. And they soonbegin to think that,
if once they have made known their requests, and receive no answer, it is best
to leave it to God to do according to His goodpleasure. The words of John, ‘If
we ask anything according to His will, He hearethus,’ as they understand
them, make certainty as to answerto prayer impossible, because they cannot
be sure of what really may be the will of God. They think of God’s will as His

hidden counsel-how should man be able to fathom what really may be the
purpose of the all-wise God.
This is the very opposite of what John aimed at in writing thus. He wished to
rouse us to boldness, to confidence, to full assurance offaith in prayer. He
says, ‘This is the boldness which we have toward Him,’ that we can say:
Father! Thou knowestand I know that I ask according to Thy will: I know
Thou hearestme. ‘This is the boldness, that if we ask anything according to
His will, He hearethus.’ On this accountHe adds at once:‘If we know that He
heareth us whatsoeverwe ask, we know,’through this faith, that we have,’
that we now while we pray receive ‘the petition,’ the specialthings, ‘we have
askedof Him.’ John supposes that when we pray, we first find out if our
prayers are according to the will of God. They may be according to God’s
will, and yet not come at once, or without the persevering prayer of faith. It is
to give us courage thus to persevere and to be strong in faith, that He tells us:
This gives us boldness or confidence in prayer, if we ask anything according to
His will, He hearethus. It is evident that if it be a matter of uncertainty to us
whether our petitions be according to His will, we cannot have the comfort of
what he says, ‘We know that we have the petitions which we have askedof
Him.’
But just this is the difficulty. More than one believer says:‘I do not know if
what I desire be according to the will of God. God’s will is the purpose of His
infinite wisdom: it is impossible for me to know whether He may not count
something else better for me than what I desire, or may not have some reasons
for withholding what I ask.’Every one feels how with such thoughts the
prayer of faith, of which Jesus said, ‘Whosoevershallbelieve that these things
which he saith shall come to pass, he shall have whatsoeverhe saith,’ becomes
an impossibility. There may be the prayer of submission, and of trust in God’s
wisdom; there cannot be the prayer of faith. The greatmistake here is that
God’s children do not really believe that it is possible to know God’s will. Or
if they believe this, they do not take the time and trouble to find it out. What
we need is to see clearlyin what way it is that the Fatherleads His waiting,
teachable child to know that his petition is according to His will. (1.9) It is
through God’s holy word, takenup and kept in the heart, the life, the will;
and through God’s Holy Spirit, acceptedin His indwelling and leading, that
we shall learn to know that our petitions are according to His will.

Through the word. There is a secretwill of God, with which we often fear that
our prayers may be at variance. It is not with this will of God, but His will as
revealedin His word, that we have to do in prayer. Our notions of what the
secretwill may have decreed, and of how it might render the answers to our
prayers impossible, are mostly very erroneous. Childlike faith as to what He is
willing to do for His children, simply keeps to the Father’s assurance,that it is
His will to hear prayer and to do what faith in His word desires and accepts.
In the word the Fatherhas revealedin generalpromises the greatprinciples
of His will with His people. The child has to take the promise and apply it to
the specialcircumstancesin His life to which it has reference. Whateverhe
asks within the limits of that revealedwill, he can know to be according to the
will of God, and he may confidently expect. In His word, God has given us the
revelation of His will and plans with us, with His people, and with the world,
with the most precious promises of the grace and powerwith which through
His people He will carry out His plans and do His work. As faith becomes
strong and bold enough to claim the fulfilment of the generalpromise in the
specialcase,we may have the assurance thatour prayers are heard: they are
according to God’s will. Take the words of John in the verse following our text
as an illustration: ‘If any man see his brother sinning a sin not unto death, he
shall ask and God will give him life.’ Such is the generalpromise; and the
believer who pleads on the ground of this promise, prays according to the will
of God, and John would give him boldness to know that he has the petition
which he asks.
But this apprehension of God’s will is something spiritual, and must be
spiritually discerned. It is not as a matter of logic that we can argue it out:
God has saidit; I must have it. Norhas every Christian the same gift or
calling. While the generalwill revealedin the promise is the same for all, there
is for eachone a specialdifferent will according to God’s purpose. And herein
is the wisdom of the saints, to know this specialwill of God for eachof us,
according to the measure of grace givenus, and so to ask in prayer just what
God has prepared and made possible for each. It is to communicate this
wisdom that the Holy Ghost dwells in us. The personalapplication of the
generalpromises of the word to our specialpersonalneeds, it is for this that
the leading of the Holy Spirit is given us.
It is this union of the teaching of the word and Spirit that many do not
understand, and so there is a twofold difficulty in knowing what God’s will
may be. Some seek the will of Godin an inner feeling or conviction, and would

have the Spirit lead them without the word. Others seek it in the word,
without the living leading of the Holy Spirit. The two must be united: only in
the word, only in the Spirit, but in these most surely, can we know the will of
God, and learn to pray according to it. In the heart the word and the Spirit
must meet: it is only by indwelling that we can experience their teaching. The
word must dwell, must abide in us: heart and life must day by day be under
its influence. Not from without, but from within, comes the quickening of the
word by the Spirit. It is only he who yields himself entirely in his whole life to
the supremacyof the word and the will of God, who can expectin special
casesto discern what that word and will permit him boldly to ask. And even
as with the word, just so with the Spirit: if I would have the leading of the
Spirit in prayer to assure me what God’s will is, my whole life must be yielded
to that leading; so only can mind and heart become spiritual and capable of
knowing God’s holy will. It is he who, through word and Spirit, lives in the
will of God by doing it, who will know to pray according to that will in the
confidence that He hears us.
Would that Christians might see whatincalculable harm they do themselves
by the thought that because possiblytheir prayer is not according to God’s
will, they must be content without an answer. God’s word tells us that the
greatreasonof unansweredprayer is that we do not pray aright: ‘Ye ask and
receive not, because ye ask amiss.’In not granting an answer, the Father tells
us that there is something wrong in our praying. He wants to teachus to find
it out and confess it, and so to educate us to true believing and prevailing
prayer. He canonly attain His object when He brings us to see that we are to
blame for the withholding of the answer;our aim, or our faith, or our life is
not what it should be. But this purpose of God is frustrated as long as we are
content to say: It is perhaps because my prayer is not according to His will
that He does not hear me. O let us no longer throw the blame of our
unansweredprayers on the secretwill of God, but on our praying amiss. Let
that word, ‘Ye receive not because ye ask amiss,’be as the lantern of the
Lord, searching heartand life to prove that we are indeed such as those to
whom Christ gave His promises of certain answers. Let us believe that we can
know if our prayer be according to God’s will. Let us yield our heart to have
the word of the Fatherdwell richly there, to have Christ’s word abiding in us.
Let us live day by day with the anointing which teachethus all things. Let us
yield ourselves unreservedly to the Holy Spirit as He teaches us to abide in
Christ, to dwell in the Father’s presence, andwe shall soonunderstand how
the Father’s love longs that the child should know His will, and should, in the

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