Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CVII) 04/10/23

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, prayer for that kind of sinner will not help.

When we look back on our lives, I wonder how many people and situations we saw headed for harm and destruction, but instead of standing in the breach, we stood in judgment and did not care if they fell to their ruin.  John makes sure his readers understood whom he was talking about.

I’m sure John was aware of a form of censorship practiced among the Jews in his day.  It was a form of what we call today “ex-communication.”  In Hebrew, it is called “shammetha.”[1]  At first, it was observed that people were released from all debts every seven years.^[2]  But it eventually began to refer to someone who was discharged or separated from the congregation.  In one place, we read: “For it is taught: ‘One who has been ‘separated’ [as under a ban] by the Master is [deemed] ‘separated’ from the disciple, but one who has been ‘separated’ by the disciple is not [deemed] ‘separated’ from the Master.’ [That means], not ‘separated’ from the Master; but to everybody else, he is [‘separated’].”^[3]

We read in the Jewish Talmud that it became a form of enforced public discipline, especially if they were denounced for having sinned against the words [of Holy Writ] which is called “Shammetha.”[4] When Rabbis discussed the subject of how the word “shammetha” came about, we read: “What is [the etymology of the word] shammetha? ‒ Said Rab, [It is], sham-mitah, ‘death is there.’  Samuel said, [It is], shemamah yihye, ‘he shall be a desolation [staying there as a curse]; and its effects adhere to one like grease to the oven.”^[5]  So we can see how John equates those mistakes made by believers as not being of the same magnitude as the Jewish shammetha. Today, the Amish people call it “shunning.”

Here we see that the early church fathers developed the distinction between Mortal and Venial Sin, as taught by the Roman Catholic Church today. Under Jewish law, there were sins for which sacrifices could be offered to receive forgiveness. Still, other sins required stoning to death or being cut off from the congregation and never allowed into the Temple or synagogue again.  It is demonstrated by what happened to Dothan and Abiram for offering strange fire on the altar.^[6]

We also find this distinction between mortal sin and moral sin when Eli, the high priest, warned his sons, “‘If one person sins against another, God may mediate for the offender; but if anyone sins against the Lord, who will intercede for them?’ His sons, however, did not listen to their father’s rebuke, for it was the Lord’s will to put them to death.”^[7] So John makes it clear that when it comes to mortal sin.

This kind of sin can only receive forgiveness through the prayer of the guilty person to God.  They must confess and be apologetic for their wrongdoing.  And only God, through the Anointed One, can forgive them.  No priest, saint, elder, pastor, bishop, or other religious person can pray that prayer for the sinner. 

God made this very clear to Jeremiah, “Do not pray for this people nor offer any plea or petition for them; do not plead with me, for I will not listen to you.”^[8] When Jesus prayed His prayer for the disciples, He told the Father, “I pray for them. I am not praying for the world, but for those, You have given me, for they are Yours.”^[9] Therefore, John is not excusing moral wrongdoing. 

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, we already have what we have asked following His will. It may be years before we perceive that our prayers have been answered: perhaps we may never be able to see this in this world, but we know that God has responded to them.

So, we see that God “hears” all prayers because He is all-knowing, but He only listens to those prayers under certain conditions. Corresponding confidence of assured answer to prayer follows the conviction of being heard.  We “know” that God hears us due to Spirit-imparted information. John conditioned “whatever” with “according to His will” in the previous verse. When a child of God believes God’s promises in prayer, God moves His hand for that believer. 

However, God has specific rules for answering prayer, first, praying in Jesus’ name [Yeshua, meaning “Savior”] consistent with His person and works and based on that authority,^[10] abiding in fellowship (the Spirit-filled life),^[11] and asking in faith,^[12] according to God’s will.^[13] God never violates Himself to answer our prayers.  He will not contradict His holiness to answer prayer.  As a parent will not give a sharp knife to a small child, so God will not provide certain things to His children.  He loves us too much to do that.  God will not give us something that will hurt us.

On the other hand, God does give us things we ask for according to His will. God wants to provide you with more than you imagine as you give your children more than oatmeal and underwear. If we would capitalize on this privilege of prayer, He will do amazing things for us.^[14]

How does this position respecting God’s hearing of our prayers affect the question of intercession for the salvation of others, and especially of an erring spiritual brother or sister? If any prayer can be made with confidence of success, surely it is this. It is an unselfish prayer, a blessing of love. It is also a prayer in harmony with God’s will, a prayer for the extension of His kingdom.

The Apostle John points out that this reasonable expectation has limits. The prayer of one human being can never cancel another’s free will. If God’s will does not override man’s will, neither can a fellow believer’s prayer. When a human will has been firmly and persistently set in opposition to the Divine will, our intercession will be of no avail. And this seems to be the meaning of “unforgivable sin;” (willful and obstinate rejection of God’s grace and persistence in unrepented sin).

When it comes to the word “death,” it corresponds to “life” spoken of above; and if the one is eternal, why not the other? Are sins punished with loss of life in this world, whether by human law or Divine will be meant? Christians have often suffered agonies of mind, fearing that they have committed what they supposed to be the “unforgivable sin.” But if they do not seek a pardon, they may come near to it. There are certain statements made respecting this mysterious passage against which we must be on our guard.

It is laid down as a canon of interpretation that the “unforgivable sin” is one that can be known and recognized by the intercessor. John neither says nor implies this. He indicates that some sins may be perceived but not unforgivable sins. Again, it is asserted by some that John forbids us to pray concerning unpardonable sin. The apostle is much more reserved. He encourages us to intercede for a sinning spiritual brother or sister with complete confidence in receiving an answer. But there is a limit to this. The sinner may be sinning deadly; in that case, John does not encourage us to pray.

So, the object of prayer in this verse is a believer out of fellowship with God. The Greek noun adelphois, “brother,” clearly indicates that the person in need of prayer is a Christian.^[15]  The words “a sin” suggest that the issue is a specific or identifiable sin. The person who prays about this situation must “see” the sinning for themselves. They do not buy into religious gossip or slander. Christians operate on the principle of objectivity when correcting fallen Christians. 

Therefore, the issue here is not rumor or gossip via the grapevine but objective knowledge about the fact of a Christian’s sin.  Secondhand information might be false.  The usual response is to react subjectively to some sinful tendency in a believer. However, the spiritual believer does not pick up the phone and tell everyone they know about it.

The idea of “death” here is not spiritual death but physical.  Some Christians die prematurely because of prolonged unconfessed sin.^[16] Some Christians die physically before their expected time. Christians begin eternal life at the point of salvation and can never lose that salvation at any future issue.^[17] Christians also have the possibility of sinning until they reach the grave. There are several occasions of the “unforgivable sin” in the Word of God. 

Ananias and Sapphira are cases in point.^[18]  God sentenced them to death for misrepresentation of the facts.  Paul assigned a Corinthian Christian living in incest to die should they refuse to repent.^[19] The prophet Moses committed the unpardonable sin by striking the rock.^[20] Also, Achan, one of the twins born to Judah and Tamar, committed an inexcusable sin by hiding condemned garments. He and his family were put to death for this.^[21] 

However, we should not confuse the “unforgivable sin” with the unpardonable sin. Only unbelievers can commit an unpardonable sin; these are two different situations. The unpardonable sin was the sin of attributing the miracles of the Anointed One to the work of Satan.

Furthermore, the spiritual Christian who asks God to intervene for the carnal Christian to save their spiritual life.  “Life” here is fellowship with the Lord.  Sin separates us from God’s family.  Christians can effectually pray for the spiritual condition of believers out of friendship. This is a case in which prayer is effectual.  Any sin not involving the unforgivable sin is amenable to God answering prayer.  It is difficult to distinguish between those who commit the sin unto physical death and those who do not.  The spiritual life of the person who does not commit sin punishable by death is worth saving. 

Another thing to notice is that “pray” is a different Greek word than “ask” earlier in this verse.  The idea of “pray” is to request or inquire.  John does not encourage his readers to inquire about the healing of a narrow-minded Christian because the carnal Christian has willingly severed their relationship with God. That is a matter between the carnal Christian and God. God has His way of dealing with the obstinate. Christians living in ongoing sin can reach the point of being under a physical death sentence. Most sins that Christians commit do not result in immediate physical death or a sentence of physical death.  That is why we can pray for them. 

There is a sin where prayer is not effectual. It is an exception to the general rule that God answers all prayers prayed according to His will. So, for instance, it is useless to request a person out of God’s will with plans to sin until they die because he is under sin’s death sentence. That’s why the reference here is not to the sin leading to spiritual death – eternal separation from God.  Of course, all sin ultimately leads to death, but that is not the meaning here.  The idea here is that a Christian can die a premature physical death because of prolonged and stubborn carnality.

My, what a call for repentance and reconciliation!  This is what John was talking about and what he wanted his readers to be aware of.  While we may be familiar with Paul’s saying, “For the wages of sin is death,”^[22] we may not be as acquainted with this saying of James, “Then when lust is conceived, it brings forth sin: and sin, when it is finished, brings forth death.”^[23] So what does John mean here when he talks about seeing, “…a Christian spiritual brother or sister sinning in a way that does not lead to death?”^[24]

In this verse, let’s look at what John says about sin: “Every kind of wrong-doing is sin.”  The Greek noun hamartia John uses here means: “missing the mark, to err, to be mistaken, (as in making the wrong choice”). However, John is clear that when someone who is part of the Kingdom of God errs or misses the mark, this does not lead to death. He goes even further when you see a Christian spiritual brother or sister sinning, should you pray for them to turn away and be forgiven?

When it comes to sinners, our prayer should be for the Holy Spirit to help us be instrumental in bringing them the good news to convict them of their sins and draw them to the Anointed One where they can be cleansed and made new. Prayer for a sinner’s sins to be forgiven is like a prayer for a single person not to get a divorce. You must be married for that to be a possibility.  So, it is with praying for a person’s forgiveness. They must be followers of the Anointed One before the Father can answer such a prayer. So, when it comes to a sinner getting forgiveness for their sin, they must be the one to pray that prayer, not you.

For instance, to maintain a system of Penitence, medieval Roman Catholic scholars invented categories of sins, mortal and venial,^[25] with no such technicalities in mind. By “deadly sins,” they meant all such as the John recognizes here in verses sixteen and seventeen, and none other; that is to say, sins of surprise and spiritual weakness, having no malice or willful disobedience, such as prejudice or momentary neglect of duty. Should a dying person fail to recognize such an end’s fearful nature even after a life of love and obedience, not repent of such sin before expiring?^[26]

The ethical or moral classifications of sins under the heads of mortal and venial have been based upon the Apostle James’ words.^[27] It lends no authority to such attempts and has worked untold mischief in the Church. The Apostle John tells us that the distinction between mortal and venial exists, but he supplies us with no test by which one person can judge another in this respect. By pointedly abstaining from making any classification of sins into mortal and venial, he virtually condemns it. What neither he nor the Apostle Paul ventured to do, we may well shrink from doing. The same overt act may be a mortal sin in one case but not another.

The attitude of mind with which the sinner contemplates their act before and after the commission makes all the difference, and how seldom this is known to fellow believers! The change from the Greek verb aiteō, “we ask,” to the verb erōtaō, “pray for it,” is noteworthy. John uses the former in verses fourteen and fifteen, at the beginning of verse sixteen, and the latter at the end of verse sixteen. The latter is the less humble word of the two and is often used by equals or superiors requesting compliance with their wishes. Perhaps the Apostle John uses it here to indicate that a prayer of this kind is not humble.

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[1] Babylonian Talmud: Seder Mo’ed, Masekhet Mo’ed Katan, folio 14b, Shammetha, meaning “to ban”

[2] See Deuteronomy 15:1-2

[3] Babylonian Talmud: Seder Mo’ed, Masekhet Mo’ed Katan, folio 17a

[4] Ibid. folio 14b, footnote (11)

[5] Ibid. folio 17a

[6] Numbers 16:1-35

[7] 1 Samuel 2:25

[8] Jeremiah 7:16; cf. 11:14; 14:11-12

[9] John 17:9

[10] Ibid. 14:13-14; 16:23-24

[11] John 15:7; Psalm 66:18; James 4:3

[12] James 1:5-8; Jeremiah 33:3

[13] 1 John 5:14

[14] Proverbs 15:29; Luke 11:1; 18:1; Acts of the Apostles 6:4; 12:5; Romans 12:12; Ephesians 6:18; 1 Thessalonians 5:17; 1 Peter 4:7

[15] 1 John 2:9-11; 3:14-15; 5:1

[16] 1 Corinthians 5:5; 11:30

[17] John 10:10; 10:28-29; 17:11

[18] Acts of the Apostles 5:1-11

[19] 1 Corinthians 5:1-5

[20] Numbers 20:8, 12

[21] Joshua 7:19-26

[22] Romans 6:23

[23] Romans 6:23

[24] See verse 16 above

[25] In the Catechism of the Catholic Church (1885) also (1861 & 1863)

[26] Tertullian: Ante-Nicene Fathers, Elucidations, Vol. 3, op. cit., p. 761

[27] James 1:15

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CVI) 04/07/23

^5:15 He listens to us every time we ask Him. So, we know that He gives us whatever we ask from Him.

As a lover of God’s Word, Peter Pett (1966) says that our knowing Jesus the Anointed One through the Spirit by the Father fills us with boldness. Thus, we see that we can approach Him in prayer and believe He hears us. He is our Father Who gave us spiritual life, and when we come to Him as His children, seeking only His will, we can be sure that, whatever we ask, He will hear and respond so that we can also know that we will receive the petitions we ask.

Prayers for worldly things only displease Him and will rightly be rejected. But prayers concerned with the spread of His Word and the establishing of His Kingly Rule will undoubtedly be heard, and we will have them in the end. The answer may not come as we expect or desire but come it will. This is very much a statement that we can have complete confidence that in the end, the Gospel will prevail through our prayers.^[1]

In his unorthodox Unitarian way, Duncan Heaster (1967) states that the Apostle John has just cited answered prayer as proof that the Spirit dwells within us, progressively revealing His will, so our prayers are not hit and miss but coincide with His will. But there can still be a residual doubt about whether prayer is being answered as we envisaged and requested. John, therefore, parallels “He hears us” with “obtaining the requests we asked.” Through possessing the Spirit, the Comforter, we have the Lord “doing” things in response to what we ask.[2] But the Lord’s “doing” in response may not be articulated in the terms we expected. The request [literally, “the asking”] will be “done,” but not always as expected.^[3]

Bright seminarian Karen H. Jobes (1968) says that the verb “hear” suggests that God understands the request and answers prayer. But does God answer every request? Does believing that we are heard magically grant what we ask for? How does confidence that God hears us amount to our having what we ask? One must always submit to God’s perfect and omniscient will in asking. Even Jesus in the garden of Gethsemane prayed, “not as I will, but as You will.”[4] Since, in any given situation, we may not know whether what we’re asking is in God’s will, whenever it seems God has not answered, we must receive that in the confidence of knowing we were heard. We have what we ask according to His will, even if His will is “No” or “Not yet.”

One Monday, a man described his Sunday morning golf game to coworkers. He paused and addressed one of his colleagues, known to be a Christian, with the comment, “You probably think I’ll go to hell for playing golf on Sunday morning, don’t you?” The Christian looked calmly at the man and replied, “No, I think you’ll go to hell for not believing in Jesus the Anointed One. So, you might as well play golf on Sunday.” Sin, belief, and the afterlife are connected in religious thought, and for Christians, the link of these topics focuses on the person and work of Jesus the Anointed One, God’s Son. These three topics are closely bound together in this final section of John’s letter and, within that context, make sense of John’s last command to keep away from idols.^[5]

^5:16 Suppose you see your fellow believer sinning (a sin that does not lead to eternal death). You should pray for them. Then God will keep them spiritually alive. However, there is sin that leads to death. So, you shouldn’t bother praying for that kind of sinner.

EXPOSITION

The Apostle James echoed this same sentiment when he told his congregation that if they were hurting, pray! If they felt great, sing! And if they were sick, call the church elders and have them pray and anoint you with oil in the name [Yeshua, meaning “Savior”] of the Master. Believing prayer will heal you, and Jesus will put you back on your feet. And if you’ve sinned, you’ll be forgiven – healed inside and out.^[6] So, now comes the Apostle John’s eighth test, the Test of Sin.

So, what exactly did the Apostle John mean by saying, “sin that leads to eternal death?” In Torah, we find a clue where Moses instructed the people that any person, indigenous or immigrant, who sins defiantly against God’s will, is deliberately blaspheming God. Therefore, they must be separated from His people: They despised God’s Word and violated His command. There is no other choice; they must be expelled from the community of believers.^[7] Yet, there is the promise made by the prophet Samuel that if someone mistreats another person, God can mediate for the guilty party. But if someone sins against the Lord, who can intercede?^[8] However, I’m sure John would quickly point to Jesus, our mediator.

I find a tantalizing possibility that the phrase “unto death” may not necessarily imply “spiritual death” or “eternal death.” The Greek preposition pros means “toward.” Therefore, it should be distinguished from pro, which means first or in front of. For example, “unto” may describe a motion coming or going toward a place or point in time or an item’s proximity to another thing, place, or point in time. It may describe the length of time a situation endures and even the relative direction of one object relative to another. Especially in later texts, “unto” is used to emphasize location and little on the direction. It leaves the idea that the person sinning intends to do so until they die. For the Apostle John, that could be the reason he recommends that we not waste time interceding for them. This could indeed be a form of blasphemy against the Holy Spirit.

Yet, as we learn from the prophet Jeremiah, there are times when God seems to have had enough.  For instance, when the LORD told Jeremiah: “Even if Moses and Samuel stood here and made their case, I wouldn’t do a thing to help them. Instead, tell them to get out of here; get lost!”^[9] Nevertheless, God would only do so with a heavy heart. His love is still there, but they are not interested in mercy or forgiveness.

Still, Jesus had a similar message when he told His critics that there was nothing done or said that God couldn’t forgive. But if you deliberately persist in your slanders against God’s Spirit, you repudiate the very One who forgives. If you reject the Son of Man out of some misunderstanding, the Holy Spirit can convict you. Still, when you dismiss the Holy Spirit, you’re pushing away the lifesaver tossed to you, and you will drown in your perversity, forever refusing any connection you might have with the One who forgives.^[10]

The Apostle Paul selected the right approach after what Alexander the coppersmith did to him.^[11] He said, “the Lord will judge him for what he did to me.”^[12] The writer of Hebrews stated emphatically that there is no use trying to bring a backslider to the Lord again who once understood the Good News and tasted for the good things of heaven and shared in the Holy Spirit,  is thoroughly acquainted with what God’s Word says, felt the mighty powers of the world to come,  and then deliberately became hostile against God. They cannot bring themselves to repent, even if they nailed God’s Son to the cross again. They already held Him up to be mocked and experienced public shaming by rejecting Him.^[13]

The writer of Hebrews said it very precisely if we quit and turn our backs on all we’ve learned, all we’ve been given, all the truth we now know, we repudiate the Anointed One’s sacrifice and are left on our own to face the Judgment. Remember, those who broke the Mosaic law receive the death sentence. So, think how much worse the punishment will be for those who stomped on the crucified Son of God and treated His blood of the final covenant, which sanctified us as though it were animal blood. They have insulted and outraged the Holy Spirit, who brings God’s mercy to us.^[14]

Be careful, says the Apostle Peter. Once a person escapes the garbage dump of sin by experiencing the love and saving grace of our Master and Savior, Jesus the Anointed One, and then slides back into that same old lifestyle is worse than if they had never left and made clean and presentable to God. It would have been better had they not started on the straight road to God than to start out and then turn back, repudiating the experience and the holy command. There is an old saying that “A dog comes back to eat what he vomited, and after a pig is washed, it goes back and wallows in the mud again.” That is precisely what a person does who turns again to sin’s cesspool.^[15]

When it looked like John was finishing his letter, he got a new thought.  It was undoubtedly inspired by things he may have heard that was going on in the church to whom he was writing.  We catch a glimpse of this rule as far back as Abraham.  When he and Sarah moved to the Negev region to live between the provinces of Kadesh and Shur, Abimelech king of Gerar, was struck by Sarah’s beauty.  So, when he courted her, Abraham told him that she was his sister out of fear.  Some might call this a half-lie since she was his half-sister. Thus when Abimelech added Sarah to his harem, he had a dream that warned him of the consequences because Abraham and Sarah were married.

Quickly, Abimelech apologized to God for his mistake.  But God assured him in the dream by telling him, “Yes, I know you did this with a clear conscience, so I want to keep you from sinning against me. That is why I did not let you touch her. Now return the man’s wife, for he is a prophet, and he will pray for you to live. But if you do not return her, you may be sure that you and all who belong to you will die.”^[16] As a result, Abimelech was obedient to God’s warning. Then we read, “Abraham prayed to God, and God healed Abimelech, his wife, and his female slaves so they could have children again, for the Lord had kept all the women in Abimelech’s household from conceiving because of Abraham’s wife, Sarah.”^[17]

This provides a precedent for what John was telling his readers. Later, we see Moses exercising the same restraint after he came down off the mountain and found the Israelites worshiping a golden calf.  God informed Moses that He was so displeased that maybe He should get rid of them and start all over by raising a new nation from Moses’ lineage.  But Moses pleads with God not to do so.  To remember the promises He made to Abraham, Isaac, and Jacob.  And what will the Egyptians say after He rescued them so dramatically with signs and wonders, only to destroy them in the wilderness?

The Bible tells us, “Then the Lord relented and did not bring on His people the disaster He had threatened.”^[18]   We could go on with how Moses saved Miriam from death through leprosy by praying for God’s grace;^[19] how Caleb was not kept out of the promised land because of his obedience when all the others rebelled;^[20] how Moses recalls God’s mercy after the people molded and worshiped the golden calf;^[21] how Hezekiah was able to obtain grace for his people when they ate the Passover lamb before being purified;^[22] how Job was able to receive forgiveness for Eliphaz and his two friends for misrepresenting God in their attitudes.^[23]

We also read how Moses was praised for standing in the breach to save the people of Israel from their rebellion.^[24]  And when Amos saw what punishment God had in store for His people, Amos quickly went to God in prayer and prayed for their forgiveness, and God heard him and held back His hand.^[25]  But alas, we read where God did not want to punish His people for their idolatry and blasphemy against Him but ended up saying: “I looked for someone among them who would build up the wall and stand before me in the gap on behalf of the land so I would not have to destroy it, but I found no one. So, I will pour out my wrath on them and consume them with my fiery anger, bringing down all they have done on their heads, declares the Sovereign Lord.”^[26]

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[1] Pett, Peter: Commentary on the Bible, 1 John, op. cit., loc. cit.

[2] John. 14:13,14; 15:7,16; 16:23-26

[3] Heaster, Duncan. New European Christadelphian Commentary: op. cit., The Letters of John, pp. 78-79

[4] Matthew 26:39; cf. Mark 14:36; Luke 22:42

[5] Jobes, Karen H., 1, 2, and 3 John (Zondervan Exegetical Commentary on The New Testament Series Book 18), op. cit., pp. 232, 244-245

[6] James 5:14-15 – The Message

[7] Numbers 15:30-31

[8] 1 Samuel 2:25

[9] Jeremiah 15:1-2

[10] Matthew 12:31-32; cf. Mark 3:28-30; Luke 12:10

[11] John Chrysostom, one of the Early Church Fathers, wrote, in his Homily 10 on Second Timothy, that Paul was referring to his trial when he said Alexander had done him much harm. The next verse relates that he (Alexander) greatly withstood Paul’s words, opposing his message, and the verse after that is clearly about Paul’s trial, saying he had nobody to support him during it. On this view, Alexander was a principal and effective opponent of Paul and probably a witness, and major complainant, against him. He may also have turned others against Paul, perhaps being the cause of the lack of support for him which he mentions here. John Gill’s Exposition suggests Alexander had done great injury to Paul’s character and had reproached and reviled him as a man of bad principles and practices.

[12] 2 Timothy 4:14

[13] Hebrews 6:4-6

[14] Ibid 10:26-29

[15] 2 Peter 2:20-22

[16] Genesis 20:6-7

[17] Ibid. 20:17-18

[18] Exodus 32:14; see 32:31-32; 34:9

[19] Numbers 12:1-5

[20] Ibid. 14:1-25

[21] Deuteronomy 9:7-29

[22] 2 Chronicles 30:15-20

[23] Job 42:7-9

[24] Psalm 106:1-23

[25] Amos 7:1-6

[26] Ezekiel 22:30-31

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CV) 04/06/23

^5:15 He listens to us every time we ask Him. So, we know that He gives us whatever we ask from Him.

After studying the contest surrounding this verse, John W. (Jack) Carter (1947) says those who teach that God is unreachable; therefore, He is uninterested in us as individuals and pays no attention to our prayers.  John counters their heresy with a statement to assure the faithful that the LORD hears and responds to our prayers.  However, some have taken this verse out of its intended context, creating a “name it and claim it” heresy that holds to the idea that God will do if one’s faith is great enough, whatever we ask. 

Consequently, this is a heresy that only serves to discourage the faithful. John declares that our prayers to the LORD can be stated in great confidence that He will respond, but He does insert a necessary disclaimer: that what we ask is “according to His will.” For certain, we can pray a self-centered prayer that solicits God for some great blessing, and if it is the LORD’s will, He certainly can provide it.  Unfortunately, some misunderstand this passage and become disappointed or disillusioned when they do not hear or understand God’s response to their prayers.^[1]

A man who loves sharing God’s Word, Robert W. Yarbrough (1948) notes that the “if” part of verse fifteen is conditional. It is followed by the “then,” the consequence. If we know that God hears, regardless of what we ask, “we know that we have the requests that we requested from Him.” On the face of it, there are two ways to understand John’s assertion that whatever believers ask if they feel they know that God hears, they can count on God granting their requests if they have sufficient faith. This is a mistaken interpretation. Believers can certainly have faith that God will hear their prayer, but only if it is presented to Him according to His will can they be sure of an answer.^[2]

Skilled in Dead Sea Scroll interpretation and New Testament writings, Colin G. Kruse (1950) sees verses fourteen and fifteen as linked with verse thirteen by the conjunction “and.” Unfortunately, the NIV omitted this in verse thirteen. Nevertheless, the conjunction’s presence suggests that John wants to say that believers also experience confidence in their relationship with God, particularly in prayer and the assurance of eternal life. This is our confidence in approaching God: He hears us if we ask anything according to God’s will.

The NIV translates the KJV “in Him” as “in approaching God.” The Apostle John is speaking about the confidence believers have “in the presence of God,” which is further described as the knowledge that “if we ask anything according to His will, He hears us.” This statement recalls the promise of answered prayer made by Jesus to His disciples in the upper room.[3] ^[4]

Believing that Christians can fall away from the faith, Ben Witherington III (1951) concludes that “prayer” is not a device for employing the resources of omnipotence to fulfill our desires but a means by which our desires may be redirected according to the mind of God and made into channels for the forces of His will. Prayer within the context of these fulfilled conditions will be effective prayer. In verse fifteen, John boldly says, “We know that we possess the requests we have made.” So, we not only possess but already possess. This may well be John’s interpretation of the secret for genuine godly prayer: “In proportion, as it becomes real prayer, it carries its answer within it.”[5] ^[6]

With her crafted spiritual insight, Judith Lieu (1951) believes we can affirm that God hears requests made according to His will, for the verb “to hear” regularly implies active response.[7] But the Apostle John now secures that affirmation as one of the foundational certainties that unite the readers with him and all those who share their refrain, “if we know.” Such certainties have already been signaled by the “you/we know,”[8] which was a Johannine testimony formula.[9]

It presupposed that no argument was necessary, although it may have referred back to an earlier demonstration; it is not surprising that at the climax of the epistle, “we know” becomes the leading motive of the passage and holds together the different elements within it.[10] Here the shared knowledge that God hears their prayers is at the same time a shared knowledge that they already possess those things that they have requested. For God to hear is for God to act. The present tense (“we possess”) leaves no room for doubt or hope alone: confidence anticipates reality; the perfect tense “we have made” also acknowledges that this relationship of request and response is repeated.^[11]

Emphasizing the Apostle John’s call to Christian fellowship, Bruce B. Barton (1954) states that this confidence – that a believer can approach God and that He listens to their prayers – is based on the belief that they are His children and have eternal life.^[12] Assurance means boldness of freedom to speak openly to the Anointed One.^[13] This promise focuses on prayer; it specifies that what believers ask for must be according to God’s will, not their wishes.^[14]

So, how can believers pray that way? How do they know what God’s will is? This happens as a part of their growth in their relationship with Jesus the Anointed One. When people choose to place their will in line with God’s will, the Holy Spirit in them will teach them to understand God’s will more completely. The Holy Spirit reveals God’s will as taught in the Bible. The Holy Spirit, in turn, helps them pray in line with God’s will.

Therefore, in communicating with God, believers do not demand their wants or what they should have. Instead, they discuss what He wants for them with God. When believers align their prayers to God’s will, He hears them. And if they know what He hears in their prayers, they can be sure that He will give them a definite answer. Praying in line with God’s will is the key to getting whatever believers ask. They should not think they can obtain anything they want merely to benefit themselves. As the following verses illustrate, prayer in line with God’s will is for the benefit of God’s kingdom.^[15]

A scholar who truly inspires Christian missionaries, Daniel L. Akin (1957) states that it is not that with the assurance of eternal life comes the confidence of heard and answered prayer. The Apostle John addressed prayer earlier;^[16] there, he informed us that God answers our prayers when we are (1) keeping His commandments and (2) doing those things that please Him. Now the Apostle adds the third requirement (3) we must ask “according to His will.” John says we can be confident toward God with these three keys in place as we pray. Indeed, we can know He hears us as we ask, and we “know what we asked for is what we need to fulfill His will for our lives.”

We might ask why anyone would want something contrary to God’s will. He knows what is best for us: His glory and our good. God desires to give us what we would wish to have as long as we are willing and wise enough to choose it. God’s will may differ from what we want, but we must believe this: it will always be better than what we treasure. As the Apostle Paul told the Roman believers: God’s will is “good, pleasing,” and “perfect.” Therefore, our attitude should be that we only want what God wants.^[17]

With a classical thinking approach to understanding the scriptures, Bruce G. Schuchard (1958) says that in the first instance of this verse, the Apostle John stipulates the implications of the certainties of the faith that can and must be known. And if we know that He hears us. The second of three instances in verses thirteen to seventeen of a conditional sentence expresses no uncertainty as it has previously.

The second of three references to “knowing that” suggests that knowing God hears us is to believe that He will provide and already has provided whatever we asked. The parenthetical “whatever we ask” fully amplifies John’s definition of the breadth and the depth of the abundance that the Father desires for His children to possess. We know that we have the requests that we have asked of Him. With the last of three references, “knowing that,” John exhorts again to the certainties of the faith, to solid confidence, whose implications are of the utmost importance.^[18]

Great expositional teacher David Guzik (1961) notes that first of all, God wants us to ask in prayer. Many prayers fail because they never ask for anything. God is a loving God and a generous giver – He wants us to ask of Him. Secondly, God would have us ask anything in prayer. Not to imply that anything we ask for will be granted, but anything in the sense that we can and should pray about everything. God cares about our whole life, and nothing is too small or too big to pray about. As Paul wrote to the Philipians, “Don’t worry about anything; instead, pray about everything. Tell God what you need and thank him for all he has done.”[19]

Next, God would have us ask according to His will. It is easy for us only to be concerned with our will before God and to have a fatalistic view regarding His will (“He will accomplish His will with or without my prayers, anyway, won’t He?”). But God wants us to see and discern His will through His Word and pray His will into action. When John wrote this, John may have had Jesus’ words in mind, which he recorded in his Gospel: “If you stay in me and obey my commands, you may ask any request you like, and it will be granted!”[20] When we stay in union with Jesus – living His life in us day by day – then our will becomes more and more aligned with His will, and we can ask what we desire, and more and more be asking according to His will. Then we expect answered prayers.

Some may ask, “If something is God’s will, why doesn’t He just do it, apart from our prayers? Why would He wait to accomplish His will until we pray?” It’s because God has appointed us to work with Him as the Apostle Paul: “workers together with Him.”[21] That means bringing our will and agenda into alignment with His. He wants us to care about the things He cares about, and He wants us to care about them enough to pray passionately about them.^[22]

As an expert in highlighting the crucial part of a biblical passage, Marianne Meye Thompson (1964) comments that the Apostle John is ready to summarize the heart of his concern in these closing sentences. He does so by assuring his readers that they have eternal life. His primary purpose in writing has been to offer pastoral encouragement and instill confidence and hope by reminding his readers of the fellowship with God and each other that they now enjoy. He has comforted them with the thought that, despite the defection of some community members, his readers can be assured of inheriting eternal life. Therefore, he urges them to stand fast and remain loyal to their commitment to God.

By analogy, just as God heard Jesus’ prayers because of His obedience and unity, God hears the faithful believer’s prayers, for they belong to Him. But in the context of our passage, one specific kind of request is heard: the petition on behalf of a sinning community member. The threat to the possession of eternal life is sin that leads to death.[23] Even as Jesus prayed for the perseverance of His followers and continues to intercede for forgiveness, so too is the community charged with the role of interceding for those who need to confess their sin, God will answer these payers, and the sinner will be forgiven and kept safe in eternal life.[24]

Thus the general statements about prayer in verses fourteen and fifteen provide the rationale and basis for the particular requests in verses sixteen and seventeen. The prayer for the spiritual life of another believer who is committing a non-mortal sin is not just one example of the kind of petition God hears; it is precisely the prayer that God wants to hear, even as He answered Jesus’ prayers that His followers kept spiritually alive. It is the heart of God’s will to grant eternal life to those who believe.^[25]

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[1] Carter, Dr. John W. (Jack). 1,2,3, John & Jude: (The Disciple’s Bible Commentary Book 48), op. cit., p. 131

[2] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., pp. 300-301

[3] John 16:23-26

[4] Kruse, Colin G., The Letters of John (The Pillar New Testament Commentary), op. cit., loc. cit., Kindle Edition

[5] See Matthew 7:7; Mark 11:24

[6] Witherington, Ben III, Letters and Homilies for Hellenized Christians: A Socio-Rhetorical Commentary on Titus, 1-2 Timothy and 1-3 John, op. cit., loc. cit., Kindle Edition

[7] Cf. 1 John 4:6

[8] Ibid. 2:20-21; 3:2, 14-15

[9] John 3:11; 21:23; cf. 19:35

[10] 1 John 5:15, 18-20

[11] Lieu, Judith: A New Testament Library, I, II, & III John, op. cit., p. 224

[12] Cf. 1 John 5:13

[13] Hebrews 4:16

[14] John 14:13-14; 15:16; 16:21-24

[15] Burton, Bruce B., 1,2,3 John (Life Application Bible Commentary) op. cit., pp. 114-115

[16] 1 John 3:22

[17] Akin, Daniel L., Exalting Jesus in 1,2,3 John, (the Anointed One-Centered Exposition Commentary), op. cit., loc. cit.

[18] Schuchard, Bruce G., Concordia Commentary, 1-3 John, op. cit., pp. 572-573

[19] Philippians 4:6

[20] John 15:7

[21] 2 Corinthians 6:1

[22] Guzik, David: Enduring Word, 1,2, & 3 John & Jude, op. cit., pp. 97-98

[23] Cf. 1 John 5:16-17

[24] Ibid. 5:18

[25] Thompson, Marianne M., The IVP New Testament Commentary Series, 1-3 John, op. cit., pp. 139, 141

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CIV) 04/05/23

^5:15 He listens to us every time we ask Him. So, we know that He gives us whatever we ask from Him

Beyond any doubt, remarks Alonzo R. Cocke (1858-1901), God is no longer afar off when we acquire eternal life. The chasm that separates the creature from the Creator is filled; they enjoy continued fellowship as God’s child. In Him, there is help, counsel, and comfort. This confidence or boldness which arises leads us to prayer. The trust is in God and takes a particular form “that, if we ask anything according to His will, He hears us.” Asking according to His will is an essential condition of prayer and is only possible because of the Anointed One within. With His life inside us in full power and the Spirit guiding us, we only ask for God’s preferred gifts, which He gladly supplies.”^[1]

Esteemed ministry veteran James B. Morgan (1859-1942) specifies an unseen connection between these verses and that which precedes them. The Apostle John addressed himself to those “that believe in the name [Yeshua, meaning “Savior”] of God’s Son.” He referred to counsels he gave them “that they might know they have eternal life.” Their faith will be strengthened, elevated, and purified. by consciously enjoying such a high privilege. He assumes they want the blessedness described in the text to gain higher spiritual ground. It is the exercise of believing in prayer. The connection is the assurance of faith with the spirit of prayer.

Therefore, whenever we sense God’s acceptance, we feel liberty and encouragement to ask Him for those things that are good and necessary. The Apostle Paul expresses this attitude when he tells the Galatians, “Because you are God’s children, He has sent the Spirit of his Son into your hearts crying, Abba, Father.” It is what our Lord encouraged, “If your forefathers being evil knew how to give good gifts to their children, how much more will your heavenly Father give the Holy Spirit to them that ask Him.” In the same spirit, John writes ‒ “This means that when we ask God for things (and those things agree with what God wants for us), God cares about what we say. He listens to us every time we ask Him. So, we know He gives us whatever we ask from Him.”[2] ^[3]

Thinking as a dispensationalist,[4] Arno C. Gaebelein (1861-1945) notes that the conclusion of John’s great Epistle mentions the practical confidence that a believer may have, the outcome of that relationship and fellowship with the Father and His Son, which the doctrinal part so blessedly unfolds. We can come in prayer to Him with boldness and ask, “according to His will” we have the guarantee that God will listen and answer – in His time.

As a loving Father, God listens to the cry of His children, and He answers if it is according to His will, and God’s children would not have it differently and desire anything to be granted them, which is contrary to God’s will. Our unanswered prayers we joyfully recognize as not being according to His will. It is not true faith when fanatics, like “name it and claim it,” faith healers, say God must do certain things. That is not faith but presumption.^[5]

With characteristic fundamental thinking, Alan England Brooke (1863-1939) states that our awareness that God hears whatever we ask according to His will brings a consciousness of possession. In the certainty of anticipation, there is a kind of possession of that which has been granted, though our actual control may be indefinitely delayed. God has heard the petition: the things asked for are already ours by faith. This is perhaps the most natural explanation for verse fifteen. But it is possible that while meditating after urging compliance on prayer, John is trying to find expression for a view of prayer, which gives a more literal meaning to the words in verse fifteen, “we have the petitions” (KJV), “requests” (NLT).

In verse fourteen, John stresses that what he says applies only to prayers offered “according to His will.” It excludes any prayer that expresses the supplicant’s wishes not identified as part of God’s will. Therefore, John defines a valid prayer as a request for knowledge rather than a demand on crucial matters. It must also be accompanied by a readiness to give it up if it opposes God’s will.^[6]

With an eye for detail, David Smith (1866-1932) amplifies the second limitation in verse fifteen. “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 need.” As a backdrop, Smith quotes the character Menecrates in Shakespeare:

            “We, ignorant of ourselves,

                Beg often our harms, which the wise powers

                Deny us for our good; so, find we profit,

                By losing of our prayers.”[7]

Prayer is not dictating to God.^[8]

Harry A. Ironside (1876-1951) illustrates this in his fireside chat manner by saying, “I hold a letter in my hand, and if the person to whom it is addressed is present, please come and claim it. It is addressed to ‘You who believe.’”[9] Now, what would you say? Do you believe First John 5:13 that in the name [Yeshua, meaning “Savior”] of God’s Son? Is the letter for you? Then, let us open it and see what it says. “That you may know that you have eternal life, even you who believe in the name [Yeshua, meaning ‘Savior’] of God’s Son.”

It is a message from the high court of heaven to every believer in the Lord Jesus, the Anointed One. Have you doubted all through the years? Have you been, as the old Afro-American spiritual puts it, “Sometimes up and sometimes down,”[10] yet hoping that you are heaven-bound but not very sure of it? Get settled today, put away your doubts and fears, and look at the risen Anointed One by faith. Take it from the blessed God Himself that “He that believeth on the Son hath everlasting life.”[11]

As an effective spiritual mentor, Ronald A. Ward (1920-1986) points out that the Apostle John said, “believers listen to us,”[12] but now, “God hears us.”[13] We profit from God’s answer to our prayers, and our listeners benefit from the Word of God on our lips. The Apostle John describes a “spiritual law in the spiritual world.” God’s will requires those in union with Him to make their requests known to Him. This desire on God’s part does not narrow the channel through which our prayers travel to Him but widens it. Having eternal life gives us confidence and boldness to approach Him with our needs – meaning we shouldn’t feel too bashful to ask.[14] [15]

With academic precision, Stephen S. Smalley (1931-2018) finds that verse fifteen extends the content and mood of verse fourteen. The keyword “know” occurs for the first time in this section, which deals with Christian inevitable. On the use and significance of the Greek verb oidmen (“to see, perceive”) is translated by the KJV as “know” in this whole passage, especially in verses eighteen to twenty-one, “and if we know that He listens to us, whatever we ask.” It has no parallel in the Johannine literature.[16] God does listen to believing prayer, as verse fourteen made clear.^[17]

An insistent believer in God’s Grace, Zane Clark Hodges (1932-2008) agrees with the Apostle John that God hears requests made in accordance with His will, and a believer can be confident of receiving answers to them. So naturally, Christians today discern God’s will through the Scriptures and follow its advice. But the unit of thought that commences with verse three has focused on the truth that God’s commands are not a burden because faith in God’s Son is the secret of spiritual victory over the world.

In this context, it is natural to suppose that John was thinking especially, though not exclusively, of a Christian’s right to ask God for help in keeping His commands. That kind of prayer is transparently according to His will. Thus, in victorious living, a Christian is relieved of any burden through prayer based on “faith in the name [Yeshua, meaning “Savior”] of God’s Son.”^[18]

As a capable scripture analyst, Ian Howard Marshall (1934-2015) states that if we know that God hears our prayers, we can be sure that we have obtained whatever is best for us ‒ meaning “Our petitions are granted at once, or the granting of the results are perceived in the future.” Of course, if our prayers concern future events, their answers can only be up ahead. But perhaps John means what he says. The spiritual gifts we ask for in prayer are directly available to us. In any case, the point is that God’s children can be sure of an answer when they pray according to His will. “I tell you,” said Jesus, “whatever you ask for in prayer, believe that you will receive it, and it will be yours.”[19] We need that confidence today.^[20]

As a seasoned essayist on the Apostle John’s writings, John Painter (1935) points out that verse fifteen elaborates on verse fourteen. The conclusion of verse fourteen, “He hears us,” now becomes the basis of the condition of verse fifteen, “if we know that He hears us whatever we ask.” The assumption that God hears us has already been made conditional to asking according to His will. The new condition builds on that. What follows from this is an elaboration of what it means for God to hear us. It means that “we get the request that we asked from Him.”

Thus, we see that “to hear” means more than simply to be aware of the words. To hear in this sense means to respond positively to what is asked. Thus, to know that God hears means that God grants the requests. It is now explicit that the request is made of God, and it is implicit that God provides whatever has been requested. The hidden assumption is that God is able to provide whatever we ask according to His will.^[21]

Ministry & Missions Overseer Muncia Walls (1937) says that verse fifteen expresses faith. Actually, there are two essential keys to be considered by the child of God in their approach to God in prayer; 1) The will of God – knowing the will of God will result in our praying with more assurance and boldness. Sometimes, like Israel of old, we may plead with God to give us something (something which we don’t actually need), and the Lord, because of our persistence, may permit us to have that thing, but at the same time, it may bring toughness into our soul. So, knowing the will of God is very important. 2) By faith – Prayer must be by faith. We must believe that God is not only able to do what we ask Him for but that He will do it for us. That is what John is speaking about in this verse.^[22]

Expositor and systematic theologist Michael Eaton (1942-2017) points out that it is vital believers know they are experiencing eternal life because it will affect their praying. If we know that we believe and are praying in His will, then we may also know that the answer to that prayer is on its way. John does say, sometimes we do not have a one hundred percent assurance that what we are praying for is God’s will. God allows us to pray generally. But if we know that we are praying in His will, tremendous confidence in prayer follows in our relationship with Him.

Again we know that John does say “if” we pray, and we may not know that He hears us. But we can still pray! And God may answer us even if we do not have total certainty that what we are asking for is His will. But if we do know He hears us, we have it! It may be slow in coming, slow to be visibly realized, but the actual answer to the prayer has already been approved. To have this kind of knowledge in advance gives great peace and joy.^[23]

After scrutinizing the Apostle John’s subject theme, William Loader (1944) notes that the Apostle John repeats the theme of boldness in prayer in these verses.[24] God’s agápē gives us life and encourages us to stand with confidence before God. The model is not that of the pleading servant before a vicious rich man nor begging on one’s knees before the Almighty. Instead, it is one of awe and reverence expressed in acceptance of love and the invitation to be fully present with God, not to diminish oneself. Respect for God based on reverence differs from respect based on being overawed.^[25]

A Great Commission practitioner David Jackman (1945) sees further confidence in verse fifteen that we can know that, with God, hearing means answering. This is the force of the present tense. We have what we asked. There is no “pending” notice with God. Though the outworking of the answer may not be seen until sometime in the future, our requests are granted at once. The trust that opens up our needs to God is not disappointed. ^[26]

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[1] Cocke, Alonzo R: Studies in the Epistles of John; or, The Manifest Life, op. cit., pp. 132-133

[2] 1 John 5:14b-15

[3] Morgan, James B., An Exposition of the First Epistle of John, op. cit., Lecture XLVIII, pp. pp. 478-479

[4] A belief in a system of historical progression, as revealed in the Bible, consisting of a series of stages in God’s self-revelation and plan of salvation through Noah, Moses, and Jesus, who served as Saviors of God’s chosen.

[5] Gaebelein, Arno C., The Annotated Bible, op. cit., pp. 159-160

[6] Brooke, Alan E., A Critical and Exegetical Commentary on the Johannine Epistles, op. cit., pp. 144-145

[7] The Complete Works of William Shakespeare, The Tragedy of Antony and Cleopatra, published by Isaac Iaggard & Ed. Blount, 1623, Act II, Scene I

[8] Smith, David: The Expositor’s Greek Testament, 1 John, op. cit., 197

[9] 1 John 5:13

[10] Nobody Knows the Trouble I See, author unknown

[11] Ironside, Harry A., Addresses on the Epistles of John, op. cit., pp. 207-208

[12] 1 John 4:6

[13] Ibid. 5:15

[14] See Mark 11:23ff  

[15] Ward, Ronald A., The Epistles on John and Jude, op. cit., pp. 57-58

[16] See Luke 19:40; 1 Thessalonians 3:8

[17] Smalley, Stephen S., Word Biblical Commentary, Vol. 51, 1,2,3 John, op. cit., p. 296

[18] Hodges, Zane C. John F. Walvoord and Roy B. Zuck, Dallas Theological Seminary, The Bible Knowledge Commentary: An Exposition of the Scriptures, op. cit., Vol. 2, p. 902

[19] Mark 11:24

[20] Marshall, Ian Howard: The Epistles of John (The New International Commentary on the New Testament), op. cit., p. 245

[21] Painter, John. Sacra Pagina: 1, 2, and 3 John: Volume 18, op. cit., loc. cit., Kindle Edition

[22] Walls, Muncia: Epistles of John and Jude, op. cit., pp. 91-92

[23] Eaton, Michael: Focus on the Bible, 1,2,3 John, op. cit., pp. 191-192

[24] See 1 John 3:21-22; cf. 2:28

[25] Loader, William: Epworth Commentary, The Johannine Epistles, op. cit., pp. 73-74

[26] Jackman, David: The Message of John’s Letters, op. cit., pp. 161-162

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CIII) 04/04/23

^5:15 He listens to us every time we ask Him. So, we know that He gives us whatever we ask from Him.

With precise spiritual discernment, William Alexander (1824-1911) finds the Apostle John using a particular form of expression here. It implies a strong confirmation of things yet to come, both punishment and reward, to indicate their certainty. Jesus gave a hint of this when He told His disciples they must know the difference between charity and love. He said to them, “If you only love those who love you, why should you get a reward for that? Even the tax collectors do that.”^[1] And our Lord warned the doubters and critics that “Anyone who speaks against the Holy Spirit will never be forgiven. They will always be guilty of that sin.”^[2]

Listen to what the Master told Nicodemus: “Everyone who believes in Him will have eternal life.”^[3] And the writer of Hebrews told his readers: “Do not let this happy trust in the Lord die away, no matter what happens. Remember your reward!”^[4] Alexander then tells us to note two conditions of acceptable prayer in this passage – confidence and harmony with God’s will. If Jesus said it, you could believe it!^[5]

With holiness doctrine expertise, Daniel Steele (1824-1914), there may be uncertainty respecting the certainty about whether God will hear and answer our prayer, but not in knowing He will listen. Those whom the Holy Spirit prompts will ask for those only things according to God’s will. They will have them in the assured promise, if not in conscious realization which may come later,[6] or their equivalent, if not necessarily the actual things requested. A saint in need may pray for gold and receive that which is better than gold, the trial of their faith; confidence in God may be tested and strengthened. This finds its most characteristic expression in intercessory prayer, as in the next verse. Fellowship with God implies a sincere interest in our fellowman, especially professed disciples of the Anointed One. But there is one significant barrier to the success of such prayer, “unforgivable sin.”^[7]

After sufficient examination, Brooke Wescott (1825-1901) says that verse fifteen’s unusual construction clouds its meaning. It is not that we should we know, nor it should be that we know God’s will in “whatever we ask.” This universal phrase can be substituted for the restricted term used in verse fourteen, “if what we ask.” The believer would not make any prayer that is not according to God’s will. And since a believer made God’s will their will, they have all they seek in immediate and present possession.[8] The substance of the requests may not necessarily be the exact things asked for from God.^[9]

Getting right to the point, Hannah Whitall Smith (1832-1911) advises that when we vow that the Lord is our God and walk in His ways and keep His commandments, He will affirm us to be His and will keep all His promises. And from that moment, He takes possession of us. It has always been His principle of working, and it continues to be so. “Everything consecrated unconditionally is especially holy to Adonai.”[10] But if the soul still feels in doubt or difficulty, what the Final Covenant declares approaches the subject from a different side but settles it as definite.[11] Is it according to His will that we consecrate everything entirely to Him? There can be, of course, but one answer “God is working in you, giving you the desire and the power to do what pleases Him.”[12]

This question can also have but one answer, for He has declared it His purpose. You know, then, that these things are according to His will; therefore, on God’s Word, you are obliged to know that He hears you; and knowing this much, are compelled to go further and know that you have the petitions that you have desired of Him. That you have, I say, not will have, or may have, but have now in actual possession. It is thus that we “obtain promises” by faith.[13] This way, we have “access by faith” to the grace our Lord Jesus, the Anointed One, gave us.[14] Thus, and thus only we come to know our hearts are “purified by faith”[15] and are enabled to live by faith, stand by faith, and walk by faith.^[16]

With Spirit-led certainty, William Baxter Godbey (1833-1920) proposes that the goal of all Scripture is that all human beings may have eternal life, which is only in God’s Son, the second Adam, who represents the entire human race in redemption, just as Adam the first represented all in condemnation. When the countless millions of Adam’s descendants assembled before the great white throne all will be in Adam the first or the Second, the latter all acquitted with full approval, and the former all turned away into hopeless doom. Here we have another grand and glorious confirmation of prevailing prayer. It is the transcendent privilege of God’s saints to be so cleansed by the blood and led by the Spirit as actually to come in touch with God so as to prevail in prayer, like Elijah.[17]

Noting the Apostle John’s doctrinal implications, John James Lias (1834-1892) says it may be well for us to notice the grounds on which this principle rests.[18] First, we see that it is conditional on abiding in the Anointed One. It also depends upon keeping God’s commandments. Here, in verse fifteen, it stands upon the boldness which comes from the fact that we possess eternal life in God’s Son. In truth, the acceptance of our prayers depends on our offering them in the Spirit of the Anointed One. In other words, on our believing in the Anointed One and consequently living His kind of life. When this is the case, it is the Anointed One’s life, not ours, which God recognizes, and which He receives as pleasing in His sight. We may compare what the Apostle James said, “Anyone who lives the way God wants can pray, and great things will happen.”[19] 

Therefore, our petitions must be according to God’s will. As the Apostle James says, “When you ask, you don’t receive anything because the reason you ask is wrong. You only want to use it for your pleasure.”[20] It may be questionable whether we have any right to expect that any petitions will be answered which are dictated simply with a view to our happiness. Such petitions may have been answered, “God was being fair when He held back.”[21] in days when people did not know His Will. And so perhaps chastisements may be removed from us now for which, in our imperfection, we are not prepared.

As John sees it, the utmost that can be permitted is a prayer in the spirit[22] that is not answered because it is a hollow cry due to the weakness of our mortal flesh, which was to be perfected by Divine power. But, at all events, it is not a feeble prayer for us but a strong prayer for others that the Apostle speaks of. He makes the joint possession by Christians of an abundant life the ground for insisting on the necessity of prayer for each other. And this sort of prayer that John wishes us to understand will indeed receive a favorable answer.^[23]

Manifestly and distinctly, Erich Haupt (1841-1910) determined that we must consider the idea of God’s hearing more carefully. Are we to limit it to (1) mere hearing or regard it as listening with approval with the intent to answer or (2) hearing and granting being one? The fifteenth verse supports option (1). Because hearing comes first after granting the request, but, on the other hand, this general meaning of the “hear” has its difficulty: in a sense, God hears all prayers,[24] even those not according to His will; consequently, this indefinite kind of hearing could never impart confidence in the petitioner.

Moreover, it is remarkable that only John employs the word “hear” in the sense of hearing favorably or granting.[25] As to the fifteenth verse, we have only to interpret it rightly. It does not mean to indicate the unity of the hearing and the granting of petitions, but the unity of the being heard with acceptance and the reception of what is requested. Many petitions “according to God’s will” are outwardly granted. After a long season, it may be given so that acceptance appears valid. And this is the nucleus of John’s declaration – faith has the thing asked, which probably will not be granted externally for a long time, already inwardly in possession at the moment of asking: in the consciousness that God hears, there is to this believing petitioner the actual “whatever we ask” means possessing the thing requested.^[26]

With his Spirit-directed calculating mind, Alfred Plummer (1841-1926) states that one assurance depends upon the other: if we trust God’s goodness, we are confident that our trust is not misplaced.[27] “The phrases “of Him” or “from Him” can be understood as “that we have.”^[28]

With regal etiquette, Ernest von Dryander (1843-1922) says that the Apostle speaks of an immediate answer to prayer; it is not the promise of some future act for which he seeks to give comfort. If God accepts our prayers, He will inevitably answer them. The prayer, its acceptance, and its answer belong together. Can there be a more prosperous promise? But what I hear, in John’s response to this question, notes Dryander, is not the joyful reply that there can be no question about receiving the blessing, but rather an objection: Only if we pray according to His will can He hear us. But that seems to say that what is promised by hand is taken away by the other. If we pray only according to His will, then our request is not heard; and if our prayer is always to give way to His will, then, after all, it is immaterial what we ask for; our prayer is of no importance; no miracles are wrought by prayer. Is this objection justifiable?^[29]

With his stately speaking style,  William M. Sinclair (1850-1917) (15) notes that the goodness of God as Light and Love is so thoroughly established that if our petitions are according to His will, we are confident that He will grant them.^[30]

John Albert Williams (1866-1933), an African American preacher whose parents, Henry and Adeline Williams, rode on the Underground Railroad to London, Ontario, Canada, where he was born, comments that prayer is the expression of confidence in God. 1) As the language of want, desire, and necessity. 2) Especially, the language of the soul enlightened by the Spirit of God to discover its necessities and desire what Divine abundance has provided for them. 3) It is intelligent, discriminating, and definite – embracing the exercise of faith in the Divine purpose and integrity.

Our petitions, embodying the soul’s confidences, are regulated by God’s necessary promises to reveal His will. They are principles concerning our progress in holiness to which everything else is subordinate. Thus, the revelation of Divine intention concerns the moral improvement of the soul. Williams also contends that faith brings within the range of our experience the blessings we thus desire. Therefore, faith is not an opinion nor a bare persuasion but an intelligent, active principle. It expects the benefit promised and sought; its moral influence prepares and qualifies the believer to enjoy the promised goods, so love relying on the promise becomes conscious of the blessings received.^[31]

After scrutinizing the Apostle John’s urging to live in God’s Light of understanding, Aaron M. Hills (1848-1931) offers this illustration: A man deeds me a piece of property in Boston. It is mine as soon as the deed is recorded. I may not see it for a week. I may not move there for a month, but it is mine. So, if we seek this blessing with all our hearts, believingly, complying with the conditions, IT IS OURS, though we do not have full enjoyment for weeks or months. We have a right on the promise to claim this blessing in faith, and, with or without feeling, we count it as ours.”^[32]

Prolific writer on the Epistles, George G. Findlay (1849-1919), verses fourteen and fifteen convey the second lesson of the paragraph, namely, that Christian assurance takes effect in a life of prevailing prayer: “the confidence” of the steadfast and instructed Christian is “that, if we ask anything according to His will, God hears us; and if we know that He hears us and will grant our request.” The Apostle John does not forbid his readers to pray for any sinner. But they would have to know what sin was committed and where to draw the line between this and other wrongdoings. Sometimes, the drawn line is influenced by any case; it is not an obstacle that lies in any general principle or is capable of definition. God may reveal to saints in close fellowship with Him that this or that prayer is out of harmony with His will.^[33]

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[1] Matthew 5:46

[2] Mark 3:29

[3] John 3:10

[4] Hebrews 10:35

[5] Alexander, William: The Holy Bible with an Explanatory and Critical Commentary, op. cit., Vol. IV, p. 344

[6] Mark 11:24

[7] Steele, Daniel, Half-Hours with St. John’s Epistles, op. cit., p. 142

[8] Mark 11:24

[9] Westcott, Brooke F., The Epistles of St. John: Greek Text with Notes, op. cit., p. 190

[10] Leviticus 27:28 – Complete Jewish Bible

[11] 1 John 5:14-15

[12] Philippians 2:13

[13] Hebrews 6:12

[14] See Romans 5:2

[15] Acts of the Apostle 15:9

[16] Smith, Hannah Whitall: The Christian’s Secret to a Happy life., op. cit., p. 35

[17] Godbey, William Baxter: Commentary on the New Testament, Vol. II, op. cit., p. 398

[18] Matthew 7:8; 21:22; John 14:15; 15:7; 16:23-24; 1 John 3:22

[19] James 5:16

[20] Ibid. 4:3

[21] Romans 3:25

[22] Matthew 26:39

[23] Lias, James John: The First Epistle of St. John with Homiletical Treatment, op. cit., pp. 398-402

[24] 1 John 3:21

[25] John 9:31; 11:41, 42

[26] Haupt, Erich: The First Epistle of St. John: Clark’s Foreign Theological Library, Vol. LXIV, op. cit., pp. 323-325

[27] Cf. Mark 11:24; Matthew 7:8; 20:20

[28] Plummer, Alfred: The Cambridge Bible for Schools and Colleges, N. T., Vol. IV, p. 166

[29] Dryander, Ernst von: A Commentary on the First Epistle of St. John in the Form of Addresses, op. cit., XVI, II, Prayer According to the Will of God, p. 213

[30] Sinclair, William M., New Testament Commentary for English Readers, Charles J. Ellicott (Ed.), op. cit., Vol. 3, p. 493

[31] Williams, John Albert: The Biblical Illustrator, Vol. 22, First Epistle of John, op. cit., p. 452

[32] Hills, Aaron M., Holiness and Power, Ch. 15, pp. 197-198

[33] Findlay, George G., Fellowship with the Life Eternal: An Exposition on the Epistles of St. John, p. 410

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson CII) 04/03/23

^5:15 He listens to us every time we ask Him. So, we know that He gives us whatever we ask from Him.

According to Robert Jamieson (1802-1880), Andrew Fausset (1821-1910), and David Brown’s (1803-1897) way of thinking, the Apostle John’s promise that if we know God is listening when we talk to Him and give Him our requests, then we can be sure that He will answer us. To this, they remind us that we have, as present possessions, everything we wanted from Him. Not one of our past prayers offered in faith, according to His will, is lost.

Like Hannah, the mother of the prophet Samuel, we can rejoice over them as granted even before the event; and recognize the event when it comes to pass,[1] as not from chance but obtained by our past prayers. Compare Jehoshaphat’s belief confidence in the issue of his prayers, so much so that he appointed singers to praise the Lord beforehand.[2] [3]

With noticeable spiritual comprehension, Henry Cowles (1802-1881) makes the point that the Greek noun parrēsia, translated as “Confidence” (KJV), is more suggestive in the case of prayer, signifying the “freedom of speech” we have when talking to a close friend – today we would say, “talk candidly” –because we know we can fully trust them. Parrēsia, as used by the writer of Hebrews, renders it as “boldness.”[4] It should be accepted as non-offensive – a free conversation with no restraint or fear and the Apostle John’s conditional clause – “If we ask anything according to His will.” Is it the manner of asking, or the sort of thing being asked. The words might refer to either – the manner of speaking – or, in the name of Jesus or our own, or some saint. The motive is also important – is it for God’s or ours? Is it in the interest of God’s kingdom or our self-serving concerns?^[5]

With his lifework well-illustrating the biblical and reformation ideal of the pastor-theologian, Robert S. Candlish (1807-1873) says that what the Apostle John says here could be the ending of the epistle’s central portion. Whether the “these things” which “I have written unto you” are simply the things contained in the immediately preceding context or looking further back is not essential. John is summing up; he brings his discourse or argument to its close. John makes it very clear the ending he has in mind. It is that you may “know” certain things. Over and over again, he uses the word “know;” not less than six or seven times in about as many verses.

The knowledge John refers to is evidently of great importance from a spiritual point of view, not speculative or intellectual, but experimental and practical. It is not simply faith, although it works with confidence. Still, it is something more than faith. Faith is realized and proven inwardly by being acted on and acted out. Thus, the believer can determine, by actual trial and experience, the truth and trustworthiness of their belief. Therefore, if it is not with us now, we may need to be persuaded to have hope, but “we need to know.”^[6]

With an inquiring mind, Daniel D. Whedon (1808-1885) assures us that if we are conscious that we have access to the divine ear, we also know, despite apparent failures, that we have the privilege of asking for things themselves or related blessings. Our prayers have never been ineffective, even though the specified thing we requested never came. They all come to us based on God’s generosity.^[7]

As a faithful and zealous scholar, William Graham (1810-1883) states that what the Apostle John says in verse thirteen is intended to enlarge our confidence in the goodness of our prayer-hearing God and remove all our suspicions and objections. But, first, observe the limited and peculiar meaning of “to hear,” which does not refer to the physical ability to hear but the consent and approval of one’s will. Thus, the meaning is, “If we know that He approves of our prayers, as agreeable to his will, and commanded by Him, we know that we have the petitions that we desired of Him.”

The idea John gives in this verse of the goodness and power of God: “If we know that He hears, we know that we have.” Nothing can come between Him and us; with irreversible certainty, all the purposes of His grace apply. Almighty power and infinite wisdom will accomplish the petitions according to God’s will in the best possible way. The effect flowing instantaneously from God’s will is the highest ideal of eternal creative power. There are many instances of this in the Holy Scriptures. What God said initially is an example of this kind of exaltation.[8] 

Some such ideas of the power and majesty of God add to His infinite love and goodness must have been in the mind of the apostle John when he wrote, “If we know that He hears, we know that we have our petitions.” We also notice the noble confidence with which John speaks to us. “According to His will” is not added here, although it is understood after “whatsoever we ask.” The idea is this, God says, you are my children and friends, and I have such confidence in your love for others and forethought that I can give you carte blanche[9] to fill up at your pleasure whenever you need my assistance in your journey through life. So the same apostle records the words of the Savior to the same effect.[10] 

Then we, on our part, should respond to this fatherly confidence by a decent return of all affections and joyous obedience in all things, by drawing from the treasures of His grace. By so doing, we honor Him even more. By imitating His Son, who sought nothing and did nothing for His honor and glory, but everything for the glory of His Father in heaven, we cherish the spirit of prayer and communion with God! It is indeed the essence of all true faith and rises out of the doctrine of the believer’s sonship in Jesus the Anointed One, God’s Son.  ^[11]

With the zeal of a scriptural text examiner, William E. Jelf (1811-1875) concludes that the notion of God hearing us is, in Scriptural language, the idea of prayers being answered and requests granted. Prayer, of course, it is only a human way we can speak to God.^[12]

After observing the Apostle John’s attention to detail, John Stock (1817-1884) declares that the privilege of prayer given to the household of faith is unimaginable. It conducts us to God, provides us with an audience with Him, and overcomes our cares and temptations. The soul is wonderfully enriched in this heavenly conversation, which the Holy Spirit mediates. He’s the only one who can teach us what to pray for and how to ask. Christians have two advocates, the Holy Spirit in their hearts and the Lord Jesus in the presence of the Father. God is approachable in and through the Lord Jesus, and by His Spirit, we always have access and in all places to the Father. It also gives us boldness and confidence to speak to God without fear openly.

Furthermore, the blessing of access to God’s throne of grace⁶ is beyond comprehension. Prayer itself, deserves nothing, yet it makes us eligible to obtain all things. And sometimes, it is inaudible to the ear. Sometimes our groanings are unutterable, yet the Holy Spirit makes them sound like thunder in heaven¹. Prayers that are agreeable to God’s will are never denied but replied to in measure and time, as is most convenient for us. Delay in answer to prayer is not denial but only part of the process for the coveted gifts requested. God graciously says, “Open your mouth wide, and I will fill it with good things,”[13] who didn’t stop until Abraham ceased to ask.^[14]

English Anglican priest, scholar, and hymn-writer John Mason Neale (1818-1866) gave the following illustration on verses fourteen and fifteen: He remarked, here is an instance of remarkable grace. A young French soldier asked his mother for the prayer when he went off to the war. He thought about this repeatedly; it was the last request he made before leaving home. In every letter he sent her, there was this same earnest request, do not forget to pray for me. She did not forget what he asked every morning and evening. But one Wednesday afternoon around four o’clock – his mother suddenly felt heavily burdened – she could not tell why or how. She did not know that her son was in great danger, and she needed to pray for him at once. She did so, having the same urging, for more than two hours.

Not too long afterward, she received a letter from her son saying he was in extreme danger during those hours. He was assigned to serve in the battle of Balaclava.^[15] There, he saw sixteen soldiers who stood next to his right and left sides shot dead; his helmet had been blown off his head, and his uniform was nearly torn to pieces by shrapnel hitting the ground. But astoundingly, he was not wounded, not even one scratch. Now, says Neale, this would not, strictly speaking, be called a miracle. Instead, it is an example of “grace.” It is clear proof that God can and does hear and answer prayer.^[16]

With an inquiring spiritual mind, Johannes H. A. Ebrard (1819-1893) concludes that if we know that God heard our prayer, we already have the thing prayed for (even though the fulfillment may not be seen right away. But “He hears” involves the granting. Therefore, knowing that God hears us is influenced by what we ask. Consequently, it is the highest form of confidence that the petitioner with absolute assurance can have in prayer, regarding the thing asked for as their possession, even though they just asked God for it.^[17]

After contemplating John’s train of thought, William Kelly (1822-1888) urges us who love others to abide in God and God in us. Love expels large and small hindrances through His grace and gives us boldness through unchanging love to change what we can. God is pleased with this boldness in counting on His care for us during our trials, our weakness, our need, in the sorrow that sickness brings, in painful circumstances, in all the ways in which we are put to the proof from day today. What then should be our feeling? Have we boldness of faith in our present intercourse with God and reckoning on Him through the grace that delivered us from death and sins, that gave us life and the Holy Spirit? and are we trembling and doubtful in the little troubles of this life?

However, is this not unworthy, a strange inconsistency? By faith about the best blessings, let us have no less boldness about the minor things day by day. Never doubt that He who loves us monitors allowed or sent to prove us. Surely, we should be ashamed to ask for anything against His will. His words let us know what His will is and what is not. So, let us not doubt Him in these comparatively small trials by proving His infinite love for our deepest needs. How easily we forget to act quickly for what might be His answer. Prayers are meant for God and blessings for us.  But it is not as it should be without the boldness which honors God’s love for us.^[18]

Familiar with John’s writing style, William B. Pope (1822-1903) notes that boldness is a more specific characterization of our confidence toward God, whose children we are by virtue of eternal life through regeneration. Throughout the Final Covenant, having assurance towards the Father in prayer is represented as the first privilege of the adoption: we have received the Spirit of adoption, whereby we cry, Abba, Father.[19]

The Apostle Paul says that the Holy Spirit helps us cope with our daily problems and prayers. For, sometimes, we don’t know what we should pray for nor how to pray as we should, but the Holy Spirit prays for us with such feeling that it cannot be expressed in words, and the Father who knows all hearts knows, of course, what the Spirit is saying as the Spirit pleads for us in harmony with God’s will for our lives. And we know that all that happens to us is working for our good if we love God and adjust to His plans.

What Paul says and what our Lord said implies we can get anything we ask for in prayer – if we believe,[20] and furnishes the best commentary on this passage. As Jesus, the Intercessor in heaven, presents our prayers with confidence, the Spirit, the Intercessor in the heart, communicates to Him; it teaches us that anything we ask according to His will, He hears us. In fact, He hears the voice of His Spirit within us, and we are not praying when we don’t ask according to His mind. This IS the sublime perfection of the only prayer that John knows, and it is in harmony with the tenor of the whole Epistle, always and in everything making real the highest ideal.^[21]

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[1] 1 Samuel 2:1-10

[2] 2 Chronicles 20:6-12

[3] Jamieson, Fausset, and Brown’s Commentary on the Whole Bible, New Testament Volume, op. cit., p. 730

[4] Hebrews 4:16

[5] Cowles, Henry: The Gospel and Epistles of John, op. cit., pp. 358-359

[6] Candlish, Robert S., The First Epistle of John Expounded in a Series of Lectures, op. cit., Lecture XLI, pp. 503-516

[7] Whedon, Daniel D., Commentary on the New Testament, op. cit., p. 280

[8] Genesis 1:3; cf. Matthew 8:3; Mark 4:39; John 11:43

[9] French term meaning blank document or blank check.

[10] John 15:7; John 15:16; 14:13, 14; 16:23

[11] Graham, William: The Spirit of Love, op. cit., pp. 340-341

[12] Jelf, William E., Commentary on the First Epistle of St. John, op. cit., p. 77

[13] Psalm 81:10

[14] Stock, John: An Exposition of the First Epistle General of St. John, op. cit., pp. 445, 448-449

[15] The Battle of Balaclava, fought on October 25, 1854, during the Crimean War, was part of the Siege of Sevastopol, an Allied attempt to capture the port and fortress there, Russia’s principal naval base on the Black Sea. The engagement followed the earlier Allied victory in September at the Battle of the Alma, where the Russian General Menshikov had positioned his army in an attempt to stop the Allies from progressing south toward their strategic goal. Alma was the first major encounter fought on the Crimean Peninsula since the Allied landings at Kalamita Bay on September 14th and was a clear battlefield success; but a tardy pursuit by the Allies failed to gain a decisive victory, allowing the Russians to regroup, recover and prepare their defense.

[16] Neale, J. M., Sermons in Sackville College Chapel, J. Masters and Company, London, 1882, vol. ii. p. 27

[17] Ebrard, Johannes H. A., Biblical Commentary on the Epistles of St. John, op. cit., p. 337

[18] Kelly, William: An Exposition of the Epistles of John the Apostle, op. cit., p. 385

[19] Romans 8:15

[20] Matthew 21:22

[21] Pope, William B., The International Illustrated Commentary on the N.T., Vol. IV, op. cit., pp. 39-40

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XCXI) 03/31/23

^5:14 We can come to God with no doubts. This means that when we ask God for things that agree with what He wants for us. God cares about what we tell Him.

The truth of this verse is not a shallow statement but a pronouncement of profound principle. Christians can live lives of victory in the face of powerful, daily pressures from the world system. They march to a different drummer with enough conviction not to be swayed by worldly living. Spiritual Christians have a distinct and independent procedure for evaluating life’s purpose and meaning.[1]

We overcome the unbelief inherent in worldliness, devoid of genuine trust in the eternal Son of God in all the fullness of His deity. Something in our new life in the Anointed One allows us to respond to God’s order of values and reject Satan’s scheme of corrupt morals. We overcome worldliness when we own God’s principles and live in harmony with those values. If we do not live in accord with those ideals, discord comes to our spiritual lives.

True faith, then, does not believe despite the circumstances but in spite of the cost. It acts on what God says as truth. It is not the faith of years ago when we first came to the Anointed One for salvation. It is the faith of moment-by-moment trust in God’s counter principles for life. The Word of God has a revelatory function in our spirituality. It shows the control of sin and the power of the Anointed One to counteract corruption. Faith in God’s provisions in His Word provides the ability to overcome sinful tendencies.

COMMENTARY AND HOMILETICS

This verse has comments, interpretations, and insights of the Early Church Fathers, Medieval Thinkers, Reformation Theologians, Revivalist Teachers, Reformed Scholars, and Modern Commentators.

With apostolic overtones, Œcumenius, (died 990 AD), tells us that intellectual faith in an abstract idea or object does not overcome the world. Instead, as John makes plain, it must be complete faith in Jesus the Anointed One.[2]

Monastery supporter, Bernard of Clairvaux (1090-1153) states that when it comes to believing in Jesus as God’s Son, “What could result from the contemplation of compassion so marvelous and so undeserved, favor so free and so well attested, kindness so unexpected, clemency so unconquerable, grace so amazing, except that the soul should withdraw from all sinful affections, reject all that is inconsistent with God’s love, and yield herself wholly to heavenly things? It is no wonder that the bride, moved by the perfume of this unction, runs swiftly, all on fire with love, yet reckons herself as loving all too little in return for the bridegroom’s love?”[3]

From his perspective, Juan of Ávila (1499-1559), Spanish priest, preacher, academic author, and religious mystic states that “There is no book so effective towards the instructing of a man in all virtue and abhorrence of all sin as the Passion of God’s Son.”

From humble circumstances, Teresa of Ávila (1515-1582), also called Saint Teresa of Jesus, a Spanish noblewoman who answered the call to convent life in the Catholic Church wrote, “I wish to mention, that the affliction is but little, in comparison with the far greater gain which is acquired when the works correspond with the acts and words mentioned; and that she who cannot do all at once, should do it gently, and by degrees; and if she wishes to derive any benefit from prayer, she should also bend her will; for even in these little retired spots, she will not want many occasions of exercising patience. Remember that this is much more important than I can express: Fix your eyes on your Crucified Lord, and everything will seem easy to you.”[4]

Respected Reformation writer, Matthew Poole (1624-1679) states that our belief, that is, our faith in Jesus as God’s Son and the Anointed One, fills the soul with great insights concerning Him and the reason for His coming among us and what we are to expect as a result. But, on the other hand, it makes it easy to turn this world into a shameful pretender and rob it of its former power.[5]

From his strategic viewpoint as a biblical expositor and educational pioneer, William Burkitt (1650-1703) notes that the Apostle John has spoken of the usefulness of faith in the former verse. First, it overcomes the world;next, it discovers the object of this faith: the proposition that Jesus is God’s Son.The faith which overcomes the world is belief in the divinity and sonship of Jesus the Anointed One. We overcome the world by believing in Him that conquered it, Jesus the Anointed One, who purchased, promised, and prepared a better world than what we see, or can see, with our bodily eyes and made us joint heirs of the Anointed One’s eternal glory.

Let us notice that some reason for the Holy Spirit descending upon Jesus bears witness to the truth of His doctrine, the reality of His miracles, and the certainty of His mission. So, the Holy Spirit speaking in the Scriptures, breathing in the believer’s conscience, bears witness to their soul, that Jesus the Anointed One came to save them by the water of sanctification, as well as with and by the blood of redemption; and that this witnessing Spirit is the Spirit of truth.^[6]

With a spiritually contemplative mind, Matthew Henry (1662-1714) tells us that true love for the people of God may be distinguished from natural kindness or party attachments in being united with God’s agápē and obedience to His commands. The same Holy Spirit that taught divine love will have taught submission also, and that mankind cannot genuinely love God’s children, who, by habit, sin or neglect their known duties. As God’s mandates are holy, just, and good rules of liberty and happiness, those who are born of God and love Him, do not count them grievous but lament that they cannot serve Him more perfectly. Self-denial is required, but true Christians have a principle that carries them above all hindrances. Though the conflict is often sharp, and the regenerate may be cast down, they will rise and renew their combat with resolution.

But all, except believers in the Anointed One, are enslaved in some respect or other, says Henry, to the world’s customs, opinions, or interests. Faith is the cause of victory, the means, the instrument, and the spiritual armor that helps us overcome. Faith sanctifies the heart and purifies it from those sensual lusts by which the world obtains sway and dominion over souls. It has the indwelling Spirit of grace, which is greater than he who dwells in the world. The honest Christian overcomes the world by faith; they see in and by the life and conduct of the Lord Jesus on earth that this world is to be renounced and overcome. They cannot be satisfied staying in this world but look beyond it, still tending, striving, and pressing toward heaven. After the Anointed One’s example, we must all overcome the world, or it will overcome us to our ruin.^[7]

With scholarly meditation, James Macknight (1721-1800) tells us that the Jews universally believed their Anointed One or the Anointed One was God’s Son. We see this in many passages of scripture. Therefore, the Jews sought to kill Him because He broke the Sabbath and said God was His Father, making Himself equal with God.[8] The Jews’ response was not to stone Him because of His miracles, but for blasphemy, and because being human, He made Himself out to be God. Then we have Jesus’ confrontation with the High priest and Sanhedrin, who demanded a reason He should not be killed for claiming to be the Anointed One, God’s Son.[9] After all, the high priest, and the council composed of men of the highest rank and learning among the Jews, believed that the coming Anointed One was God’s Son and that God’s Son Himself is God; otherwise, they could not have reckoned Jesus a blasphemer, for calling Himself the Anointed One God’s Son.^[10]

After skillfully scrutinizing the Apostle John’s theme, John Brown of Haddington (1722-1787) states emphatically that it is only by believing in the Anointed One as the true Anointed One and only begotten Son of God, and depending on Him, by a living and effectual faith, for justification, sanctification, and complete salvation, that any person, Jew or Gentile, can be weaned from the spirit killing things of this world.^[11]

For example, a man with a heartfelt friendship with hymn writer^[12] John Newton (1726-1807), Thomas Scott (1747-1821) explains that “That which is born of God” refers to the heavenly nature communicated in regeneration. This divine spirit motivates the believer toward God and holiness with earnestness. Furthermore, it includes in its essence spiritual judgment and holy affections. This unique essence is found in those made victorious over the world. They succeeded in overcoming both their natural love for the world’s honors, riches, pleasures, awards, and friendship and their fear of the world’s displeasure, rage, and contempt. As a result, they are prepared for losses, exercising self-denial, and enduring affliction in the cause of God. As a result, believers learn to disregard the maxims, fashions, customs, and opinions of ungodly people, however well-known, numerous, or powerful.

The heart’s desire of even the youngest of those born of God is to gain victory over all that kept them in sinful bondage in the world. Though the conflict of grace with corrupt nature, and the allurements and terrors of the world, is often very sharp; and the regenerate person may be baffled, cast down, and wounded in battle: yet “His seed remains in them,”[13] and the divine life, being again invigorated by the Holy Spirit, will excite them to rise and renew their fight, with redoubled fortitude and resolution. In the end, their victory will be definite; and they will stick to the truth and do God’s will no matter what loss, suffering, disgrace, or hardship may follow. According to Scott, in acquiring this honorable “victory,” faith is principally concerned. It comes by realizing the truth in God’s testimony regarding invisible and eternal things.^[14]

According to Robert Jamieson (1802-1880), Andrew Fausset (1821-1910), and David Brown’s (1803-1897) way of thinking, the Apostle John is asking, who could fight and win this battle other than by believing that Jesus is the true Son of God? They find this verse as confirming, by a triumphant question defying all contradiction, as an undeniable fact,[15] that the victory which overcomes the world is faith, for it is by believing that we become one with Jesus, God’s Son, to partake of His victory over the world. Thus, there lives in us One greater than he who rules the world.[16] It poses the question, can anyone in the world be found who has overcome the world by any other means than faith?[17]

In his classical style, Sir John Robert Seeley (1834-1895), a liberal British Historian and political essayist stated, “He who has a faith, we know well, is twice himself.” The world, the conventional order of things, goes down before the weapons of faith, before the energy of those who have a glimpse, or only think they have a foretaste, of the eternal or customary order of things.^[18] So it appears that some in the world did listen.[19]

With his Spirit-directed calculating mind, Alfred Plummer (1841-1926) agrees that God’s commandments are not grievous for two reasons: 1) Because He gives strength to bear them.[20] 2) Because love makes them light. They are not like the “mandatory laws to be obeyed,” which is the legal precision of the Pharisees laid on people’s consciences. Here again, we have an echo of the Master’s words; “My yoke is easy, and My burden is light,”[21] which is the reason why keeping even the difficult commandment of loving others rather than oneself is not a grievous burden. The world and its ways, says Plummer, make the Divine commands distressing, and the new birth involved in faith gives us an unworldly nature and a strength which conquers the world. It is the person’s new birth from God that triumphs.^[22]

Straightforward preacher Charles Simeon (1759-1876) declares that since Christianity is at war with sin and Satan, every follower of the Anointed One is, by profession, a warrior. The enemies they combat are worldliness, the flesh, and the devil. It is one of these, especially, that the Apostle John speaks about: the world. Humanity at large is led captive by it. The Christian combats and overcomes it. In this respect, they differ from and surpass all the human race. John affirms these things in verse five. He offers a rule to regulate our conduct: “We must be as dead to the world,” even as our Lord Himself was. And does this appear unreasonable or impracticable? Let anyone imagine several angels sent down from heaven to occupy different stations in the world for a season: how would they conduct themselves? First, they would take each station, whether to rule a kingdom or sweep the streets. They would look with contempt at all the world’s vanities from a far distance to avoid its contamination. Finally, they would be intent only on serving God in their respective places so that they might be approved by Him when called to give their report.

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[1] Romans 8:37; 2 Corinthians 2:14; Revelation 2:7, 11, 17, 26; 3:5, 12, 21

[2] Œcumenius: Ancient Christian Commentary on Scripture, Bray, Gerald, ed., op. cit., Vol. XI, p. 222

[3] Bernard of Clairvaux, De Diligendo Deo (On Loving God) Published by Catholic Spiritual Direction, Ch. 4, p. 9

[4] Teresa of Ávila, The Interior Castle, Trans. by the Rev. John Dalton, T. Jones, Paternoster Row, London, 1852, p. 194

[5] Poole, Matthew: Commentary on the Holy Bible – Book of 1st, 2nd & 3rd John (Annotated), Kindle Edition

[6] Burkitt, William: Expository Notes, op. cit., Vol. II, pp. 735-736

[7] Henry, Matthew: Concise Commentary on the Bible, op. cit., p. 2058

[8] John 10:33

[9] Matthew 26:59-67

[10] Macknight, James: Apostolic Epistles with Commentary, Vol. VI, pp. 104-105

[11] Brown of Haddington, John: Self-Interpreting Bible, N. T., Vol. IV, p. 506

[12] Newton, John: Composer of “Amazing Grace,”

[13] 1 John 3:9

[14] Scott, Thomas: Commentary on the Holy Bible, Vol. VI, pp. 405-406

[15] 1 John 5:4

[16] Ibid. 4:4

[17] Jamieson, Fausset, and Brown’s Commentary on the Whole Bible, New Testament Volume, op. cit., p.729

[18] Seeley, Sir John, Natural Religion, Macmillan and Co., London, 1882, p. 35

[19] See John 8:47; 1 John 4:6

[20] Philippians 4:13

[21] Matthew 9:30

[22] Plummer, Alfred: The Cambridge Bible for Schools and Colleges, op. cit., First Epistle of St. John, pp. 156-157

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XCX) 03/30/23

^5:14 We can come to God with no doubts. This means that when we ask God for things that agree with what He wants for us. God cares about what we tell Him.

Furthermore, our confidence in God consists of this ‒ knowing that we have eternal life (verse thirteen) leads to the thought of boldness before God concerning prayer.[1] This idea develops further with special reference to intercession for others, a particular form of prayer that closely connects with another main idea in the Epistle – the love of fellow believers. Prayer demonstrates the Christian’s confidence in God. Christians can pray confidently because they know God hears and answers prayer. This assurance brings conviction to their prayers that God is accessible to every believer. 

The word “confidence” originates from the idea of freedom of speech.[2]  Christians can talk freely and confidently to God about their needs. So, John addresses the subject of “confidence” at three previous points in this epistle:

            1)      Confidence of freedom from shame at the rapture, 1 John 2:28,

            2)      Confidence of a clear conscience in prayer, 1 John 3:21-22, and

            3)      Confidence at the judgment seat of the Anointed One because our love resembles God’s

                     love, 1 John 4:17. 

While confidence in prayer is for the born-again, many experience frustration. They trust God for eternal life but cannot trust Him to meet their daily financial and physical needs for this life. We have a general faith in God but very little confidence in Him.  However, we know we trust God if we have an effective prayer life.[3] And that confidence is “In Him” literally reads towards Him. This connotes active fellowship with God. We develop boldness in prayer when we are in union with Him. That means we have confidence in prayer when we walk with the Lord.

Our right to ask God for answers and intercessions is unconditional. Our freedom rests on the person and miracles of the Anointed One; that’s why we come to the Father in Jesus’ name.[4] After all, God was accessible to Elijah for a special request in his confrontation with Baal’s prophets.[5] They cut themselves so their god would listen to them, but it did no good. Their god was inaccessible. Their prayers were futile. God heard and answered Elijah’s prayer at that moment. Christians today have access to the God of the universe because Jesus broke the barrier between God and humanity. The Christian has uninhibited boldness in prayer because of the work of Jesus the Anointed One.[6] 

John’s words, “If we ask,” presume expectation.  Since Christians are sure they possess eternal life,[7] they can be confident that God answers prayer. However, we must know the will of God to have confidence in prayer. That is why unanswered prayer is a mystery to many today. They experiment around the edges of prayer but never get serious about it. They do not pray with certainty.  Sometimes they use prayer as the “last resort.”

Nevertheless, the mystery of prayer revolves around the nature of prayer. First, some initiate prayer attempts but give up because of their perceptions about prayers. Then they lose confidence in prayer altogether because God did not answer them immediately.  Finally, they assume that prayer fails to meet their needs. Not only that, but some Christians use prayer as a genie in the bottle that persuades God to do what they want. They get what they want if they rub the genie the right way. These are imitation prayers. By this, they make outlandish demands on God that they believe is their right. God promises to meet our “needs,” not our “greed.” It is praying “according to our cravings.”[8]

So, we learn that genuine prayer is in harmony with God’s will and supernatural character. Prayer outside God’s will is an insult to His integrity. There is a wide range wherein we can pray. We pray for what God requires, not what we desire. The act of prayer is simple, but the attributes of prayer are not superficial. We can have confidence in prayer because God delights Christians to take Him at His word. He loves bold faith and bold prayer.[9]

Prayer is not an endeavor to move God to see things our way. It is not an attempt to change God’s values or standards. God is unwilling to give His children something awful for them. God wants to provide what is in the best interest of the child of God. God does not pander to self-gratification. “And my God shall supply all your need according to His riches in glory by the Anointed One Jesus.”[10]

Our prayers must align with God’s will, be consistent with His principles, and plan for His kingdom. Prayer is more than submitting wishes to God. We can have confidence that God will answer our prayers if we ask in His will by faith. The more we grasp God’s will, the more effective our prayer life will be. God always answers prayers “according to His will.”  God reveals His will in His Word. God answers prayer according to the dynamics of our prayer life. The better we know God’s will, the more He will answer our prayers. The clearer we know God’s will, our prayer life will be more effective.

God does not answer any quick impulse or dreamy notion. How do we know His will? His will is in His Word. That is why we have so few prayers answered. These are the blunt, bare, brutal facts. Many Christians do not get any answers to prayer, so they put their trust in luck. They follow their instincts when it comes to the path of their lives. God answers prayer according to specific standards. For example, we must ask in Jesus’ name[11] and be in fellowship[12]for God to answer prayer.

There are three types of God’s will: (1) God’s direct and unchanging will. (2) God’s permissive will be conditioned on certain factors, and (3) God’s overruling will. God does not give a blank check in prayer.  He qualifies prayer with His will.  If our prayer is not in harmony with His will, God will not answer because we are not on His wavelength. Our prayer was out of the will of God. We prayed according to our will, not God’s will.[13]

God hears our prayers because He is omniscient, but He also hears our prayers because He wants to respond to His children. Therefore, hearing our prayers is synonymous with answering prayers. God conditions answered prayer on our ask. God hears our prayer; His will answers it.  You may say, “He hears all prayers.”  Oh no, there are many prayers God never hears.[14]

COMMENTARY AND HOMILETICS

This verse has comments, interpretations, and insights of the Early Church Fathers, Medieval Thinkers, Reformation Theologians, Revivalist Teachers, Reformed Scholars, and Modern Commentators.

With a studious monk’s spiritual insight, Bede the Venerable (672-735 AD) sees the Apostle John repeating what he said many times over to stir us up to more vibrant prayer. But the condition he imposed at the beginning remains valid: we must ask according to our Maker’s will. There are two sides to this because, on the one hand, John urges us to ask for the things God wants to give us, and at the same time, we are expected to understand what those things are for. This understanding is what it means to have the kind of faith which works through love.[15]

With apostolic overtones, Œcumenius of Trikka (circa 990 AD) believes that what the Apostle John says in verse fifteen is that if we ask according to God’s will, He hears us. Therefore, if He hears us in everything we ask of Him, we know we are praying according to His will. Consequently, we already have the things we have asked for inside us, for these are the kingdom and righteousness of God for which He asked us to pray.[16]

Respected Reformation writer Matthew Poole (1624-1679) states that if God determines the best things for us, we will have them. However, if He decides otherwise, we will not get them if it is intended only to benefit themselves. And God answers His children according to the general meaning of their prayers, not always corresponding to the particular item they desire. Accordingly, suppose the thing would be harmful to the believer, their prayer was constructed to be denied, and the denial is in line with what they prayed for.[17] Furthermore, their prayer cannot be considered according to God’s will if it is not for His glory.[18] And it is impossible for anyone with a sincere heart to have the idea that God would bless them with something He is against. Therefore, the liberty of Jesus’ followers is to ask what they will[19] in line with their calling and mission.^[20]

Thomas Pyle (1674-1756), an Anglican priest opposing the monarchy of Church and State in favor of a constitutional parliamentary system, quotes the Apostle John as having said, in the previous five verses, that the sum of our Christianity is this: God promised to provide eternal happiness for godly people. However,  the indispensable condition of enjoying it is a sincere belief in the incarnate Anointed One as God’s Son and His Gospel of Salvation. Accordingly, John’s design in this Epistle was to satisfy all such true believers of the safety of their future condition; and to encourage them to a steadfast belief in this principle, on a full assurance that God will not deny them anything that is genuinely needful for them; but will, in due time and manner, answer all their sincere prayers.^[21]

After skillfully scrutinizing the Apostle John’s theme, John Brown of Haddington (1722-1787) states that we who truly believe in God are not only assured that He will not only bring us safely to everlasting happiness but will graciously grant us whatever blessings we ask by faith in Jesus’ name, according to the declarations of His will given in His Word. So now, if God is ready to hear the prayers offered to Him with faith in the name of the Anointed One, we ought to pray for forgiveness of sins against our fellow Christians and others in the hope of obtaining His blessings – except the sin against the Holy Spirit, which God has established as unpardonable, and connected with eternal damnation.^[22]

More concerned with the Church as a unified body than the sacraments, William Jones of Nyland (1726-1800) says that the Apostle John’s statement in verse fifteen implies: (1) consciousness of things necessary, however many are needed! Regular supplies for the body’s requirements, the forgiveness of sin, daily guidance and grace, reliable hope for our future, etc. We are creatures of constant and countless necessities. Every moment we are dependent upon the power and grace of our Supreme Maker. The exercise of prayer also implies (2) the belief that God is able and willing to supply our needs. Without this faith, a person would never go to God for help in times of need.

Moreover, “we” in verse fifteen refers to Christians “that believe in the Name [Yeshua, meaning “Savior”] of God’s Son,” mentioned by the Apostle John in verse thirteen ‒ their belief in prayer’s reality springs from their faith in the Anointed One. And the exercise of worship is an expression of their spiritual life in addition to God hearing our prayers. How amazing that God hears countless hourly prayers in many of the world’s different languages! None but an Infinite Being could listen to and understand them. And a Being of infinite intelligence cannot fail to observe every request directed towards Him. No utterance whatever escapes the Divine ear. No gracious Being would regard the prayers such unworthy petitioners offer. Great is the grace of God in attending to our requests. That God graciously hears and responds to them is repeatedly declared in the sacred Scriptures.[23] ^[24]

For example, a man with a heartfelt friendship with hymn writer^[25] John Newton (1726-1807), Thomas Scott (1747-1821) declares that through the intercession of the Anointed One, our prayer requests are presented to God on behalf of all, “who come to God through Him,” or “who pray in His name:”[26] and all wandering believers are invited to return in this way to the Lord from whom they have departed, and are assured that the Anointed One will not refuse to defend the cause of anyone, whatever they hath been or are, who seek the benefit of Him as an advocate: yet there is a sense in which it is not general, but particular.

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[1] 1 John 3:21-22

[2] Ibid. 2:28

[3] Matthew 7:7; Ephesians 3:20-21

[4] John 16:24

[5] 1 Kings 18

[6] Hebrews 4:14-16

[7] 1 John 5:12

[8] James 4:3

[9] Hebrew 4:14-16; 10:19

[10] Philippians 4:19

[11] John 14:13; 15:16

[12] John 15:7; 1 John 3:22

[13] Matthew 6:10

[14] Psalm 66:8; 1 Peter 3:7; Psalm 65:2

[15] Bede the Venerable, Ancient Christian Commentary on Scriptures, Bray, G. (Ed.), op. cit., Vol. XI, p. 227

[16] Œcumenius, Ancient Christian Commentary on Scriptures, Bray, G. (Ed.), op. cit., Vol. XI, p. 227

[17] 1 John 3:22

[18] Cf. Matthew 6:9-13; John 14:13; 1 John 5:14-15

[19] See John 14:13,14; 15:16; 16:23 etc.

[20] Poole, Matthew. Commentary on the Holy Bible – Book of 1st, 2nd & 3rd John (Annotated), Kindle Edition

[21] Pyle, Thomas: Paraphrase of the Epistles of the New Testament (1725), op. cit., Vol. II, p. 401

[22] Brown of Haddington, John: Self-Interpreting Bible, N. T., Vol. IV, pp. 506-507

[23] See 2 Samuel 22:7; Psalm 22:4, 5, 24; 30:2, 8-12; 31:22; 34:4-6; 50:15; Matthew 7:7-11; Luke 18:1-8; John 16:23, 24; James 1:5; 5:16

[24] Jones, William: The Pulpit Commentary, op. cit., Vol. 22, pp. 164-165

[25] Newton, John: Composer of “Amazing Grace,”

[26] John 14:13

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XCIX) 03/29/23

^5:14 We can come to God with no doubts. This means that when we ask God for things that agree with what He wants for us. God cares about what we tell Him.

Ministry & Missions Overseer Muncia Walls (1937) sees the Apostle John’s expression employed here as “confidence,” could also be interpreted as “boldness.” As God’s children, we can come before Him with courage, knowing that we are His and He is concerned about our spiritual well-being. The writer of Hebrews speaks of how we “come boldly into the throne room of grace, that we may obtain mercy, and find grace to help in time of need.”[1]

Note, however, there are two limitations placed upon God’s children concerning their approach to the Lord; 1) What we ask of the Lord must be according to His will if we expect to receive a favorable reply to our supplications. Jesus gave us an excellent example when He prayed in the garden that night before His crucifixion, “Not my will, but Your will be done. ”[2] This must also be our approach to the Lord with our supplications. 2) There is no assurance that He will answer us, but it is an assurance that the child of God never prays without the Lord being aware of his prayers.

The Lord will not always answer the way we might want Him to – and it is a good thing He doesn’t. If He answered every prayer the way we want, our life would soon be a mess because we are found asking for something we want but do not need. That is why the Apostle Paul wrote about how the Holy Spirit helps us pray. For example, we don’t know what God wants us to pray for, “But the Holy Spirit prays for us with words expressed by groanings.”[3] There are different ways in which the Lord may answer our prayer. He may say, “No!” He might say, “Not now.” He might say, “Yes!” And so we need to ask with the desire that we want His will for our lives regardless of what it may be.^[4]

As an articulate spokesman for the Reformed Faith movement, James Montgomery Boice (1938-2000) points out that verse fourteen contains the word “assurance” (Greek parresia). It is translated three other times in John’s letter as “confidence.” When contemplating the final judgment, John used it twice concerning the Christian’s confidence before God.[5] On one other occasion, as in verse fourteen, it refers to the Christian’s confidence regarding prayer.[6] John says that Christians need not fear that God will refuse to hear them when they pray. Indeed, such confidence is a product of knowing that one is God’s true child and has no doubts about the matter.

In verse fourteen, John also phrases the content of the Christian’s confidence as being “that if we ask anything according to His will, God hears us. And if we know that He hears us – whatever we ask – we know that we have what we asked of Him.” In English, this promise seems to fall into two parts, (1) that God hears us and (2) that He answers when He hears. This is not the point, however. To begin with, whenever the Bible speaks of God hearing prayer, this means that God answers. So, in this case, the first part of the promise is that God hears in the sense that He answers,

But what does the second part mean? Is it mere repetition? No! Instead it introduces an entirely new idea, for the promise is not just that God answers but rather that we have the items we requested of Him now because He answers. The Greek verb echō (“have”) is in the present tense. Consequently, the promise is not that we will have them but that by faith, we have (echo) them even as we pray. But Christians are not to suppose that God will grant just anything they might pray for, however foolish or sinful it may be, just because they petition God for it; they must pray according to God’s will.^[7]

Great Commission practitioner David Jackman (1945) remarks that the teaching of Jesus on the night of His betrayal[8] is full of similar encouragements. These became formative in John’s prayer life and teaching on prayer. The Master promised, “You may ask me for anything in my name, and I will do it,”[9] which results from “believing in the name [Yeshua, meaning “Savior”] of God’s Son” and proves the existence of that life-giving faith.

John does, however, introduce a limitation on such confident praying; more accurately, it underlines and explains the restriction that the Lord Jesus placed on asking ‒ it must be according to God’s will for Him to hear us. Within that provision, we may ask anything. Our praying is never on a surer foundation than when it is grounded in Scripture, for God’s revealed will. We know that God will hear and answer as we pray Bible prayers. ^[10]

As a man who loves sharing God’s Word, Robert W. Yarbrough (1948) offers that to confirm John’s message also means to affirm a confident and mature understanding of prayer. The centrality of prayer to fellowship with God should surprise no one familiar with the Bible generally (perhaps most notably the Psalms) and with Jesus’s life as portrayed in the Gospels (most notably Luke).

Yarbrough notes that Swiss Protestant theologian Adolf Schlatter (1852-1938) says prayer essentially defines the meaning of being Christian and “comprises the congregation’s calling.”[11] He captures biblical precedent and precept well: Since prayer is that act by which we turn our will to God, prayer is of the very essence of religion . . . Prayer is the most direct expression of faith because prayerfully turning our thoughts and will to God is the initial step from thinking about God to the full assurance of God. By the same token, prayer is the most direct expression of love. It is an offering of the highest priority since the first thing we owe God is our thinking and willingness.^[12]

With her crafted spiritual insight, Judith Lieu (1951) comments that throughout the Apostle John’s letter, boldness before God has been a recurring symbol of the relationship with God shared by those who believe.[13] Boldness (Greek. parresia) is the freedom of speech granted to the Kingdom of God citizens. Still, it also implies being in the presence of an individual or group of greater power and authority. The confidence in exercising such boldness is, at the same time, an acknowledgment that anxiety might be a more instinctive reaction.

Hence in its previous occurrences, the possibility of merited condemnation has hovered in the background; even if experienced in the present, there has been an element of looking to the future. Already, John expressed the receiving of answered requests experience in the present.[14] In verse fourteen, there is even more emphasis on the present, the example. For someone who sins, John shows that the context continues to be one of approach to a God in whose presence only light and truth belong.^[15]

With a classical thinking approach to understanding the scriptures, Bruce G. Schuchard (1958) sees the first of two final instances of an attention-grabbing “this is” appears twice here in verse fourteen,[16] which helps with the second “these things”[17] to frame John’s conclusion. John further exhorts those certainties of the faith can and must, in the end, be known. Here, he adds that to know the favor of our heavenly Father who gives to His children who believe in the name of His Son the abundance of the life of the age to come[18] is to know Him as an approachable God; God who freely, who gladly, gives. To know is to be assured; to be confirmed is to be confident; to be convinced is, without hesitation, to ask for the very things that we know that our God intends for us all to have and to hold.

We know that hearing us, God will gladly and freely provide from the bounty of the life of the age to come that He secured for us. Therefore, the “if’ of the first of three instances[19] of a conditional sentence is expectations! The first of six clustered references to “requests” and “asking.”[20] It amplifies further the precious treasure that is our asking because ours is the knowledge that God gladly hears.^[21]

In his unorthodox Unitarian way, Duncan Heaster (1967) points out that if God’s Spirit and Eternal Life live in us, then His will is our will, and the Spirit teaches us the “truth.”[22] This “truth” spoken of in verse fourteen is knowing God’s will. If His Spirit and Logos abide in us, we can ask what we will and receive it. Our spirit adheres to His Spirit, so we will better perceive His will, and our prayers will be for those things He knows we need.

This increasingly positive experience of answered prayer, which comes from progressively learning His will, is another evidence that we are indeed inhabited by the Lord and can be confident that we have “eternal life,” His Spirit is encouraging to those who believe and receive the Spirit and yet still have their doubts. But Jesus said as much when He taught that answered prayer means that our joy will be complete.[23] ^[24]

Bright seminarian Karen H. Jobes (1968) clarifies that the initial conjunction “and” in verse fourteen relates to verse thirteen, which concerns the reassurance of eternal life. John is concerned for the spiritual state of his readers, knowing they have been exposed to false teaching and practices by those who walked away from the truth.[25] He argued extensively throughout the letter about the need to live without sin, discern the origin of teaching about God, and the necessity of Jesus’ shed blood as part of the Gospel. So, what do his readers do when they see a spiritual brother or sister not living according to the apostolic teachings? Before encouraging them to pray for one another, he reminds them that God does hear the requests of His people that ask according to His will.[26]

While many readers will immediately wonder what God we might ask for, that is not quite the point. John will explain what to ask for.[27] As Robert Walter Yarbrough (1948) comments, “There are no explicit limits set to such requests, although it is likely that John assumes that believers will pray in keeping with God’s purposes…. John’s point is to affirm that we know God hears when we request, not that we have unerring discernment as to what we should be requesting.”[28] This assurance of personal communion with God is also the context in which seemingly unanswered prayer requests should be understood.^[29] 

EXPOSITION

This promise that the Apostle John makes here does not come easy. It’s not a case of ordering from God online. First, He may have you ask Him several times before He answers. Secondly, He may send you in search of your response in order to grant your request. And thirdly, you might need to press Him harder and harder before He opens the door to victory.^[30] Such requirements are not to discourage you from praying but to test your sincerity and desire for God’s will to be done. This should be comforting to everyone who reads the Apostle John’s letter.

Sometimes when we don’t get an immediate answer from God, we conclude that He either wasn’t listening or didn’t have an answer. But John assures us that God hears us every time we pray and listens to everything we say. But we should not get discouraged. As someone said: “While we are waiting, God is working!” Or, as Brooke Foss Westcott (1825-1901) noted in an earlier comment, “God has already approved the answer, but it may take a while for it to get to you.”

John already made it clear to whom he was writing. Some believers became somewhat unsure about the validity of their salvation caused by all the false doctrines at the time.  People not firmly anchored in God’s Word can sometimes easily be swayed and unsure of their faith.  As God’s chosen servants, it is our job to preach and teach God’s Word so that they build their trust upon a rock, not sand. Then John says something exciting: when we go to God with our requests, make sure they are according to His will for our lives.  John no doubt remembers what Jesus told them about how even a tiny amount of faith could move a mountain.^[31] But since John was there, he also knew that Jesus qualified His statement so that they understood such requests must align with their mission and what God intended for them to do.  Some people will one day be glad that God did not answer all their prayers and give them what they were asking for.  He knows what’s best because He knows our future.

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[1] Hebrews 4:16

[2] Luke 22:42

[3] Romans 8:26

[4] Walls, Muncia: Epistles of John and Jude, op. cit., pp. 90-91

[5] 1 John 2:28; 4:17

[6] Ibid. 3:21-22

[7] Boice, James Montgomery: The Epistles of John, An Expository Commentary, op. cit., pp. 138-139 

[8] John’s Gospel, Chapters 14-16

[9] John 14:14

[10] Jackman, David: The Message of John’s Letters, op. cit., pp. 160-161

[11] Schlatter, Adolf: The Significance of Method for Theological Work, Trans. R. W. Yarbrough, Southern Baptist Journal of Theology, 1997,

[12] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament), op. cit., p. 298

[13] 1 John 2:28; 3:21; 4:127

[14] Ibid. 3:22

[15] Lieu, Judith: A New Testament Library, I, II, & III John, op. cit., p. 223

[16] 1 John 5: 3, 4, 9, 11

[17] See ibid. 5:21; cf. 5:13

[18] See ibid. 5:11-12

[19] Ibid. 5:13-17

[20] See ibid. 5:15-16

[21] Schuchard, Bruce G., Concordia Commentary, 1-3 John, op. cit., pp. 570-572

[22] John 16:13

[23] Ibid. 16:24

[24] Heaster, Duncan. New European Christadelphian Commentary: op. cit., The Letters of John, p. 77

[25] See 1 John 2:19

[26] Ibid. 3:21-22

[27] See ibid. 5:15-16

[28] Yarbrough, Robert W., 1-3 John (Baker Exegetical Commentary on the New Testament) p. 300

[29] Jobes, Karen H., 1, 2, and 3 John (Zondervan Exegetical Commentary on The New Testament Series Book 18), op. cit., pp. 231-232

[30] Cf. Luke :11:9-10

[31] Mark 11:23-24

NEW TESTAMENT CONTEXTUAL COMMENTARY

By Dr. Robert R. Seyda

FIRST EPISTLE OF JOHN

CHAPTER FIVE (Lesson XCVIII) 03/28/23

^5:14 We can come to God with no doubts. This means that when we ask God for things that agree with what He wants for us. God cares about what we tell Him.

As a tried and tested biblical scholar who believes in building up the Christian’s spiritual life, Robert Cameron (1839-1904) says that holy living is communion with God; it includes fellowship with others and becomes our possession by receiving the Anointed One. Life, as a fountain, is in the Father; it flows to us through His Son, and we know it is ours upon the authority of God’s Word. This knowledge gives us “boldness toward God.” It is the very phrase used to express the nearness and intimacy of Jesus as “the Word with God” in the beginning. Back then, mankind forfeited God’s presence in their life. But because they could not return to where God was, Jesus came to where they were. And now they are brought back to the bosom of the Father, where Jesus was from the beginning. So, Jesus went out and came back, bringing “many siblings” with Him.^[1]

Manifestly and distinctly, Erich Haupt (1841-1910) utters that the blessed assurance, of which we are partakers, is a true and divine life that produces boldness when speaking to God. It is the feeling of unity with Him, perfect freedom, and the unrestrained and unreserved utterance of our thoughts. But the Apostle John does not view this insurance in verse fourteen like he envisioned assurance on Judgment Day. Instead, he points to the fruit that this boldness revealed through experience, confirming possession of eternal life. It takes the form of confidence in prayer, founded upon the certainty of being heard. But in verse fourteen, prayer comes into consideration only in its intercessory character, as verse sixteen shows.

It is not an isolated thought made prominent at this point for practical reasons. We will see that it corresponds with the general tone of the Epistle when we reflect on the fact that it regards the whole life of prayer, finding deep expression in prayer for others. We have seen that John includes our entire religious life under the one commandment of brotherly love and that he regards our total moral obligation as implemented in this precept. Hence, it is plain that there was to him no other prayer imaginable than that which in its issue should be bound up with our fellow believers.^[2]

With his Spirit-directed calculating mind, Alfred Plummer (1841-1926) points out that for the fourth and last time in his Epistle, the Apostle John touches on the Christian’s “boldness.” Twice he speaks of it in connection with the Day of Judgment[3] and twice when approaching God in prayer.[4] Finally, verse fourteen says it concerns intercessory prayer. Thus, two more leading ideas of the Epistle meet in this restatement, boldness towards God and brotherly love. It is love for fellow believers which induces us to pray for them according to His will. This is the only limitation, and it is a very gracious restraint. His will is always for His children’s good, and, therefore, only when people ignorantly ask for what is not for their benefit are their prayers denied.[5] ^[6]

With regal etiquette, Ernest von Dryander (1843-1922), proposes that the Apostle John is implying the confidence that we have in God to hear and answer our prayers is the sign of living faith. At first sight, the addition “according to His will” would appear to be self-explanatory. How can Almighty God be compelled to grant petitions that are not according to His will? Can we conceive of our eternal holy God as the unjust judge who is compelled against his will to do a righteous deed to get rid of the poor woman and her persistent petitioning?[7] Is God’s solid and unchanging will like mankind’s weak and shifting wishes, which change at every turn, dependent often upon his frame of mind, and scarcely ever to be trusted?

Of this one thing, there can be no question: faith permits no doubt that God will not answer prayers inconsistent with His will. God cannot be false to Himself. But, since all this is from our heavenly Father’s point of view, those little words, “according to His will,” are serious when we regard them as the test of the reality of our prayers. We can sometimes pray not according to the will of God. Let us examine our prayers in the light of the Apostle’s words.^[8]

Prolific writer on the Epistles, George G. Findlay (1849-1919) states that the zest and energy of the Christian life, and its power to influence others, depend on the certainty with which personal salvation is realized. It also involves the confidence with which His servants follow the heavenly Master, like people walking in the sunshine of God’s favor and having the joy of their Lord filling them. Such “light is shown for those living right, and gladness for those doing right.”[9] The purpose of John’s Epistle is the perfecting in them of the assurance of life eternal.

The Epistle ends here in verse thirteen, for the writer’s thought has come around full circle to its starting point. Thus, the Church should be conscious and satisfied with its possession through faith in the eternal life revealed in Jesus the Anointed One. The Apostle John’s labors and prayers have been through a long-drawn-out ministry.

The “confidence toward God” described as a consequence and a needful expression of faith “in the name [Yeshua, meaning “Savior”] of God’s Son” is the faith that makes a person a Christian. The confidence that inspires prevailing prayer[10] springs from the assurance of faith that the Apostle John has labored to infuse into his readers; it presupposes the consciousness of eternal life in the soul. Those who pray to win “life” for an erring brother must have life in themselves; they must possess such a knowledge of God and certainty of His goodwill to mankind in the Anointed One to warrant the boldest intercession on a backslidden believer’s behalf.[11]This knowledge of the Father is eternal life.[12] The postscript is closely attached to the letter and needs no time interval to account for its addition.

Now, verses fourteen and fifteen convey the second lesson of the paragraph, namely, that Christian assurance takes effect in the life of a prevailing prayer warrior: So, says John, the confidence of steadfast and instructed Christians is “that He [God] hears us whenever we ask for anything that pleases Him.” There is something deeply characteristic in the transition from verse thirteen to verse fourteen and of the most significant practical importance. It is natural and easy to rest in the quiet assurance of salvation, to enjoy the comfort of settled faith and a clear sense of the Divine grace through the Anointed One. But the Apostle John will not allow this. The Christian believer’s confidence must be used and yoked with service and faith applied to intercession.^[13] 

With his stately speaking style,  William M. Sinclair (1850-1917) points out that assurance in verse fourteen implies confidence, and confidence means the conviction that God is not deaf. But these must not be contrary to His will. The Lord’s Prayer reminds us that the Person referred to here is the Father.^[14]

One of the most influential Anglican reconcilers, Charles Gore (1853-1932), states that the Apostle John also taught His disciples another lesson. It involves the effectiveness of prayer depending on its being followed by what we know to be God’s desire for us. As the Apostle John says, “according to His will.” And it was God’s will which our Lord Jesus came to make mankind understand. We learn that prayer is not to persuade God to do something different from what He intends to do but to free His hand to do His will in our lives – which can only come to pass when He releases it with our cooperation.

This recognition of God’s unchanging will, expressed in the laws of nature and the whole spiritual world, is not meant to enslave us but to free us. We learned that character could only control by obedience. So long as we approach nature in the light of our instincts and ideas, we can get nothing from her. She remains stubborn and irresponsive. But, when we reverently and submissively study her laws and correspond with them, we can use them for our benefit.

So it is in the spiritual world. We learn this lesson in the petitions of the Lord’s Prayer and the order of those petitions. The beginning of effectual prayer is to abandon our selfish and short-sighted schemes and desires and concentrate our will and desire on God’s kingdom and the fulfillment of the Father’s will. Thus, there is given to faith so great a certainty of ultimate satisfaction that it can be said we already have what we ask for by faith. But that crowning mercy, nevertheless, is that the answer can only be received when we continually pray with sincerity and urgency.^[15]

A man who appreciates Jesus’ embodiment of the divine transforming emotion on how we live in this world, Robert Law (1860-1919) says that the qualification, “according to God’s preference,” is explicit. The extraordinary and supernatural power in prayer consists of not bringing God’s will down to us but lifting our will to His. Thus, the words “according to God’s preference” do not limit the exercise of true prayer. Instead, they display the breadth and pinnacle of its scope and the certainty of its fulfillment. God’s will is the final and perfect redemption of mankind[16] and the providential appointment and control of events that contribute to this.[17] And God’s will has necessarily become the will of everyone who is “born of God” and has Eternal Life abiding in them. Regarding particular events, a person may have no specific knowledge of what that will is, but at the end of all their actions, the future and sum of all their prayers are, “Thy will be done.”^[18]

With his characteristic fundamental thinking, Alan England Brooke (1863-1939) notes that the previous section’s object was to assure the readers that they were in possession of the new life. This assurance is now described as boldness or confidence, with perhaps a particular reference to the word’s original Greek meaning, “absolute freedom of speech.” It is said to consist in the fact that God hears them whenever they ask anything according to His will; it is realized in honest prayer, which always brings conscious faith that it is being listened to. So we have here the fourth mention of the Christian’s confidence; we have it twice relative to Judgment Day and twice concerning prayer, which we have and enjoy in fellowship with God.

In describing relationships, the Greek preposition pros (“in Him”) generally denotes that which “goes out towards,” a relation realized in active conversation and fellowship.[19] One of the standard constructions used by John to introduce the description of that to which “and this is” (KJV) or some such expression refers to our “boldness” with God based on the fact that He hears whatever we ask according to His will. The necessary circumstance of the hearing is subject to this condition that it does not oppose Divine preference. The word naturally includes the idea of a fair hearing.^[20]

As an effective spiritual mentor, Ronald A. Ward (1920-1986) suggests that the logical order for prayer would be like this: saving faith, confessions, and forgiveness of sins; clear conscience; abiding in Him; obedience to His will; boldness in petitions, God’s hearing, and our receiving an answer. It is all done according to God’s will. Many Christians don’t know that many things are waiting for us to ask according to God’s will. His will is not so much a restriction as an invitation.[21]

As a capable scripture analyst, Ian Howard Marshall (1934-2015) raises a possible question by someone reading verse fourteen: “Why pray if prayer is to be made according to God’s will?” Surely, we want His will accomplished, whether or not we pray for it. However, to speak in such terms is to assume that God’s will must be passively understood as if God has made a detailed plan beforehand of all that will happen – including the fact that we will pray in a particular way at a particular time. But while the Bible does speak of God’s plan and purpose for the world, to speak in such predestinated terms is inconsistent with the freedom which the Bible itself assigns to God’s children, and it wreaks havoc upon the biblical idea of the personal relationship which exists between God and His children.

Instead, the believer must seek to submit their will to God by saying, “Your will, not my will, be done.”[22] As we freely yield ourselves to God, He can accomplish His will through us and our prayers. In reality, accomplishing God’s will depends on our prayers. Through prayer, we make ourselves instruments of God’s will, and at the same time, in a manner that lies beyond human comprehension, He can act powerfully to answer our prayers. When we learn to want what God desires, we are happy to receive any response to our petitions.^[23]

As a seasoned essayist on the Apostle John’s writings. Kpjm {aomter (1935) notes, “This is the boldness we have before Him,” namely, in God’s presence. The foundation for such confidence is expressed in a conditional sentence: “If we ask anything according to His will, He hears us.” This truth is consistent with our faith in God through prayer. However, trust is also conditional “if our heart does not condemn us … because we keep His commandments and do what is pleasing in His sight.”[24]^[25]

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[1] Cameron, Robert: The First Epistle of John, or, God Revealed in Light, Life, and Love, op. cit., p. 241

[2] Haupt, Erich: The First Epistle of St. John: Clark’s Foreign Theological Library, Vol. LXIV, op. cit., pp. 321-322

[3] 1 John 2:28; 4:17

[4] Ibid. 3:21; 5:14

[5] Cf. 1 Corinthians 12:9; John 9:31; 11:41-41. See Proverbs 10:24

[6] Plummer, Alfred: The Cambridge Bible for Schools and Colleges, N. T., Vol. IV, pp. 165-166

[7] Luke 18:2-5

[8] Dryander, Ernst von: A Commentary on the First Epistle of St. John in the Form of Addresses, op. cit., XVI. Prayer According to the Will of God, p. 212

[9] Psalm 97:11 – Complete Jewish Bible

[10] 1 John 5:14-16

[11] Ibid. 5:16

[12] John 17:3

[13] Findlay, George G., Fellowship in the Life Eternal: An Exposition of the Epistles of St. John, op. cit., p. 399

[14] Sinclair, William M., New Testament Commentary for English Readers, Charles J. Ellicott, op. cit., Vol. 3, p. 493

[15] Gore, Charles: The Epistles of St. John, op. cit., p. 206

[16] John 6:39, 40; Ephesians 1:9, 10, 11; Colossians 1:9, etc.

[17] Matthew 26:42; Acts of the Apostles 21:14; Romans 15:32; 1 Peter 4:19, etc.

[18] Law, Robert: The Tests of Life: A Study of the First Epistle of St. John, op. cit., p. 222

[19] Cf. John 1:1-2; Mark 6:3

[20] Brooke, Alan E., A Critical and Exegetical Commentary on the Johannine Epistles, op. cit., pp. 143-144

[21] Ward, Ronald A., The Epistles on John and Jude, op. cit., p. 57

[22] Matthew 6:10

[23] Marshall, Ian Howard. The Epistles of John (The New International Commentary on the New Testament), op. cit., pp. 244-245

[24] 1 John 3:21-22

[25] Painter, John. Sacra Pagina: 1, 2, and 3 John: Volume 18, op. cit., loc. cit., Kindle Edition