Exegetical and Hermeneutical Commentary of John 15:7
If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
7. my words ] Better, My sayings: see on Joh 15:3 and Joh 5:47.
ye shall ask what ye will ] The better reading gives, ask whatsoever ye will, in the imperative. The promise is similar to that in Joh 14:13-14 both in its comprehensiveness and in its limitation. One who abides in Christ and has His words abiding in him cannot ask amiss.
Fuente: The Cambridge Bible for Schools and Colleges
My words – My doctrine; my commandments.
Abide in you – Not only are remembered, but are suffered to remain in you as a living principle, to regulate your affections and life.
Ye shall ask … – See Joh 14:13. This promise had particular reference to the apostles. It is applicable to other Christians only so far as they are in circumstances similar to the apostles, and only so far as they possess their spirit. We learn from it that it is only when we keep the commandments of Christ – only when we live by faith in him, and his words are suffered to control our conduct and affections, that our prayers will be heard. Were we perfect in all things, he would always hear us, and we should be kept from making an improper petition; but just so far as men regard iniquity in their heart, the Lord will not hear them, Psa 66:18.
Fuente: Albert Barnes’ Notes on the Bible
Joh 15:7
If ye abide in Me, and My words abide in you
The conditions of prevailing prayer
I.
WHAT IS REQUIRED OR SUPPOSED.
1. What is meant by our abiding in Him? This is called partaking of Him Heb 3:14), and implies in it our
(1) Being in Him (Rom 8:1; 2Co 5:17).
(a) By faith (Php 3:8-9).
(b) Obedience (Gal 5:24).
(c) Being members of His mystical body (Col 1:18; Eph 5:30).
(2) Continuing in Him as a branch in the vine (verses 1-6). Continuing in the profession of His doctrine (Joh 8:31), and hearty endeavours after perfection (Col 1:28).
2. What is meant by His words abiding in us?
(1) His words are that doctrine that He came to deliver in His Fathers Joh 7:16; Joh 12:49; Joh 17:8; Mar 1:22; Luk 4:23).
(2) These words abide in us by our
(a) Knowing them (chap 10:4, 5).
(b) Believing them (Joh 8:45; Joh 13:19; Joh 17:8; Mat 24:35; Rom 10:10; Heb 4:2).
(c) Remembering them (verse 20).
(d) Persevering in the observance of them (Mar 13:13; Lu Rev 2:26).
(3) The effect of their abiding in us.
(a) They purify us (Joh 15:3; Joh 17:17; 2Co 5:17).
(b) They bring forth fruit in us (Mat 13:23; Joh 15:5).
II. WHAT IS PROMISED (Mat 7:7). Such as abide in Christ shall be sure not to meet with disappointment, because
1. They will only according to Gods will (1Sa 3:18); herein following the example of their blessed Lord (Mat 26:39; Mat 26:42); submitting with those in Act 21:14; and praying as our Lord directs Mat 6:10).
2. They ask according to His will, and so are sure to be heard upon this account (1Jn 5:14-15). Particularly, they ask
(1) Nothing but what is lawful (Mat 7:11); avoiding the folly mentioned in Psa 50:21-22.
(2) And only to a good end (Jam 4:3).
3. They take a right method in asking: praying
(1) In faith (Mat 21:22; Jam 1:5-7).
(2) With fervency and devotion (Rom 1:9; 1Co 6:20).
(3) In humility (Luk 18:9, etc.; Psa 138:6).
(4) From a clean heart (Isa 1:11; Isa 1:16-18; 1Ti 2:8).
(5) With constancy and perseverance (Luk 18:1; Luk 11:8-10; Eph 6:8).
(6) In the name and through the merits of Christ (Joh 14:13-14). (Bp. Beveridge.)
I. THE NATURE OF THE CONDITIONS LAID DOWN.
The secret of prevailing prayer
1. If ye abide in Me, as the branches abide in the vine: union with and reception of the whole Christ by faith, as Saviour, Teacher, Example. If we accept Him in one aspect and not in another, we fail to fulfil the condition.
2. If My words abide in you.
(1) Christs words are His whole teaching, not the part of it which we most like.
(2) These words are to abide in us–not merely in our memories as words, nor in our understandings as facts, nor in our reasons as truths, nor in our feelings as sentiments; but pervading our whole spiritual being as principles of life and action, just as we assimilate food, which does not profit unless changed into blood, bone, sinew, etc. If we have Christs words thus abiding in us, we shall have Christ Himself, and that being so we shall breathe His Spirit and be transformed into His likeness.
II. THE CERTAINTY, IN THE FULFILMENT OF SUCH CONDITIONS, THAT ALL OUR PETITIONS WILL BE GRANTED. If we fulfil such conditions in the very fulfilment all our best desires are already granted. What more can we have than to be in Christ and to have Christ in us? The branch is already most fruitful if it is actually the branch of the most fruitful vine. But note the grounds on which this certainty rests.
1. God honours simplicity of trust. For what is this trust? It is to feel that truth cannot lie, that faithfulness cannot deceive, that wisdom cannot err, that power cannot fail, that holiness cannot blight the hope that perfect love has inspired. On the contrary, unbelief is absurd. Think of casting a shadow of doubt on infinite excellence, omnipotence, and wisdom. Let a man doubt that there is not enough light in the sun to enable him to see, or enough water in the sea to float his vessel. Besides, trust has naturally a drawing power on the heart of love.
2. Only such blessings will be sought for as are within the range of Gods promise. All the Christians hopes and yearnings are bounded by this. What lies beyond? Unholy honours, pleasures, etc.; but the Christian does not want these, he has done with these trifling or injurious toys. What lies within? Whatever is calculated to make us wiser, holier, happier, and more useful.
3. There is purity of desire in supplicating spiritual blessings. Prayer for other things necessarily arises from mixed motives.
4. We have further in this state of soul complete submissiveness to the Divine will. (J. M. Charlten, M. A.)
Ask great things from God
Sir Walter Raleigh one day asking a favour from Queen Elizabeth, the latter said to him, Raleigh, when will you leave off begging? To which he answered, When your Majesty leaves off giving. Ask great things of God. Expect great things from God. Let His past goodness make us instant in prayer. (W. Baxendale.)
Christs work for us the secret of successful prayer
All the promises in the Bible are so many bills of exchange drawn by God the Father in heaven upon His Son Jesus Christ, and payable to every pious bearer,–to everyone that comes to the mercy seat, and offers the promise or bill for acceptance, and pleads in the way of obedient faith and prayer. Jesus, the High Treasurer of heaven, knows every letter of His Fathers handwriting, and can never be imposed upon by any forged note. He will ever honour His Fathers bills: He accepts them all. It is for His Fathers honour that His bills never fail of acceptance and payment. (J. Beaumont, M. D.)
The necessity of specific prayer
In order to be prevailing our prayers must be pointed and personal. The old woman who interrupted an eloquent supplication, in which the attributes of God were being stated at great length, by saying, Ask Him for something, may teach us a much-needed lesson. (S. Pearson, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. If ye abide in me, &c.] “Those,” says Creeshna, “whose understandings are in him, (God,) whose souls are in him, whose confidence is in him, whose asylum is in him, are by the inspired wisdom purified from all their offenses, and go from whence they shall never return.” Geeta, p. 59.
Observe, in order to have influence with God, we must –
1. Be united to Christ – if ye abide in me.
2. That in order to be preserved in this union, we must have our lives regulated by the doctrine of Christ-and my words abide in you.
3. That to profit by this union and doctrine, we must pray – ye shall ask.
4. That every heavenly blessing shall be given to those who continue in this union, with a loving, obedient, praying spirit: – ye shall ask what ye will, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here our Lord expounds what he meaneth by that abiding in him which he before mentioned by another phrase,
and my words abide in you, my precepts and promises; so its you by faith embrace the promises, and by obedience live up to the precepts which I have given you: for without these, though the words of Christ may come unto men in the preaching of the gospel, their ears may receive the sound of them, yet the word doth not dwell and abide in the soul: but if the word abides in the souls of men and women, then they may in prayer ask of God what they will, keeping to the conditions and limitations elsewhere required in holy writ, according to Gods will, 1Jo 5:14, believing, Mat 21:22, in the name of Christ, Joh 14:13,14, for the honour and glory of God, (to which end all our actions must be directed), and they shall be granted to them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. If ye abide in me, and my words .. . in youMark the change from the inhabitation of Himselfto that of His words, paving the way for the subsequentexhortations (Joh 15:9; Joh 15:10).
ask what ye will, and itshall be done unto youbecause this indwelling of His words inthem would secure the harmony of their askings with the divine will.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
If ye abide in me, and my words abide in you,…. Abiding in Christ is here explained by his words or doctrines abiding in his disciples; by which are meant his Gospel, and the truths of it. This abides when it comes in power, and becomes the engrafted word; and may be said to do so, when such, in whose hearts it has a place, and has taken deep root, continue to have a relish and savour of it, a true and hearty affection for it, esteeming it above their necessary food; when they hold fast the profession of it, stand fast in it, steadfastly abide by it, and constantly attend on it; all which is a considerable evidence that they do, yea, there is a promise that they “shall continue in the Son and in the Father”, 1Jo 2:24; The blessing and privilege that such shall enjoy is,
ye shall ask what ye will, and it shall be done unto you; or, as some copies read it, “it shall be given you”: but this must be understood not of temporal things, as riches, honours, profits, pleasures, or whatever even the carnal mind of a believer himself may sometimes desire; but of things spiritual, and with such limitations and restrictions as these; whatever is according to the will of God, for the Spirit of God himself asks for no other for the saints; whatever is for the glory of God, and for their own spiritual profit and edification; and whatever is agreeably to the words and doctrines of Christ, which abide in them. Every thing of this kind they ask in faith, and with a submission to the divine will, they may expect to receive.
Fuente: John Gill’s Exposition of the Entire Bible
Ask whatsoever ye will ( ). Indefinite relative with and present active subjunctive of , to wish, to will, and aorist middle imperative of , to ask. This astounding command and promise (, future middle of , it will come to pass) is not without conditions and limitations. It involves such intimate union and harmony with Christ that nothing will be asked out of accord with the mind of Christ and so of the Father. Christ’s name is mentioned in 15:16; cf. John 14:13; John 16:23.
Fuente: Robertson’s Word Pictures in the New Testament
Ye shall ask [] . The best texts read the imperative, aijthsasqe, ask.
Shall be done unto you [ ] . Literally, it shall come to pass for you.
Fuente: Vincent’s Word Studies in the New Testament
1) “If ye abide in me,” (ean meinete en emoi) “If you all remain in me,” as your guide in faith and practice, Jud 1:3, or exist in me, in a vital, regenerate way, as a new creature, with spiritual life, 2Co 5:17; Jas 1:21. If not, the vine is not to blame, for He calls all to have or receive life in, receive life from Him, Joh 14:6; Even more abundantly.
2) “And my words abide in you,” (kai ta hremata mou en humin meine) “And my words remain in you all,” as the true branches, fruit-bearing branches that testify of your true nature from the true vine, Joh 15:1; Joh 14:13; Col 3:16; 1Jn 2:14.
3) “Ye shall ask what ye will,” (ho ean thelete aitesasthe) “You all shall ask whatever you strongly wish,” as my branch -disciples, my called and chosen, witnesses, my church that I shall send forth shortly into all the world, after my Father empowers you to go forth by the Holy Ghost, which He shall send to you all, Joh 15:16; Joh 15:26-27; Luk 24:46-49; Joh 7:17.
4) “And it shall be done unto you.” (kai genesetai humin) “And it shall happen to you,” or come to be as you will it. Prayers of the redeemed are fruit of a new nature and obediently offered to the Lord they increase cleanliness and fruit in the one who asks, Mat 6:11; Joh 16:23-24; Jas 1:5-6; 1Ki 3:22; 1Ki 5:14.
Fuente: Garner-Howes Baptist Commentary
7. If you abide in me. Believers often feel that they are starved, and are very far from that rich fatness which is necessary for yielding abundant fruit. For this reason it is expressly added, whatever those who are in Christ may need, there is a remedy provided for their poverty, as soon as they ask it from God. This is a very useful admonition; for the Lord often suffers us to hunger, in order to train us to earnestness in prayer. But if we fly to him, we shall never want what we ask, but, out of his inexhaustible abundance, he will supply us with every thing that we need, (1Co 1:5.)
If my words abide in you. He means that we take root in him by faith; for as soon as we have departed from the doctrine of the Gospel, we seek Christ separately from himself. When he promises that he will grant whatever we wish, he does not give us leave to form wishes according to our own fancy. God would do what was ill fitted to promote our welfare, if he were so indulgent and so ready to yield to us; for we know well that men often indulge in foolish and extravagant desires. But here he limits the wishes of his people to the rule of praying in a right manner, and that rule subjects, to the good pleasure of God, all our affections. This is confirmed by the connection in which the words stand; for he means that his people will or desire not riches, or honors, or any thing of that nature, which the flesh foolishly desires, but the vital sap of the Holy Spirit, Which enables them to bear fruit.
Fuente: Calvin’s Complete Commentary
(7) If ye abide in me, and my words abide in you . . .He is now passing from the figure, which recurs again only in Joh. 15:8; Joh. 15:16. We should have expected here, and I abide in you (Joh. 15:4); but His abiding in them necessarily accompanies their abiding in Him. The abiding of His words in them is the means by which, and the proof that they do abide in Him. (Comp. Joh. 14:15; Joh. 14:23-24.)
Ye shall ask what ye will, and it shall be done unto you.The reading is not certain, but the first verb should probably be imperative, Ask what ye will . . . The promise in all its width is the same as that in Joh. 14:13-14 (see Note there), and it is attended by the same condition, for they who abide in Christ, and in whom Christs words abide, cannot pray otherwise than in His name.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. If ye abide ask what ye will The full abiding in Christ, with Christ abiding in us, secures the privilege of answer to prayer. What we will in accordance with the Spirit of such a union as before explained (Joh 14:13) shall be granted unto us.
Fuente: Whedon’s Commentary on the Old and New Testaments
“If you dwell continually in me, and my words dwell continually in you, ask whatever you will and it will be done to you. In this is my Father glorified, that you bear much fruit, and so you will become my disciples.”
Note that He does not speak of dwelling in His words, but as dwelling continually ‘in Him’ (compare Joh 14:20; Joh 14:23). So the disciples are to dwell continually in Him by prayer and response to His words, which they must cherish to themselves, continually meditating on them in responsive faith. That is why they can ask whatever they will, and it will be done to them. But as we have said before, this promise that they can ask what they will is said to men whose only aim is to further the work of Christ and to fulfil His words. Here it is strictly limited to them. They would not be looking out for their own interests but for His. This will result in fruitfulness both in preaching and in living, a fruitfulness which will bring glory to the Father.
We can compare His words in Mat 5:16, ‘Let your light so shine before men that they see your good works and glorify your Father who is in Heaven’. This is in the end the proof of discipleship. If we live to reveal the Father’s glory, men will be converted through the testimony of our lives even more than through our words.
‘Become my disciples.’ They already are His disciples, but there is still weakness and failure within them. There is need for them to become more and more what His disciples should be, to become fully disciples. The Christian life is both instantaneous and progressive. From one point of view we are justified (put in the right with God), sanctified (set apart as His alone) and perfected immediately for ever (1Co 6:11 – aorist tenses meaning once for all. Compare Heb 10:14 – ‘He has perfected for ever those who are being sanctified’). From another we have to experience a continuing sanctification, growing continually more like Him. ‘This is the will of God, even our sanctification’ (1Th 4:3).
Note the progression, bear fruit, bear more fruit (Joh 15:2), bear much fruit (Joh 15:5). The Christian life is depicted in terms of growth. In a living thing there must be growth. It may not always be visible to outsiders, but if it is not visible to God then there must be a real question as to the reality of the person’s experience. Spiritual sterility is not a Christian virtue.
One way in which we too can enjoy His continual dwelling in us is through ‘His words’ as revealed in Scripture ‘abiding in us’. As we meditate on them in a prayerful way, and let them speak to our hearts, they will make Christ real to us. But this must be in conjunction with a responsive faith. We must have a readiness to pray to, and listen to, and obey Jesus Himself as He speaks in our hearts through His word. Then as we live according to His words, rejecting earthly values, we too can ask whatever we will and it will be done for us. But this must be for the furtherance of His kingly rule not for the furtherance of ours.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 15:7. If ye abide in me, &c. “If, on the contrary, you steadfastly cleave to me, and I dwell in your hearts by faith, and by means of my word, as a principle that guides and governs, quickens and establishes you; whatsoever you, as thus abiding in me, and depending on me, shall ask according to my will, for the glory of God, and your own edification and fruitfulness, you shall receive it, even to the utmost of your desires and wants.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 15:7 . After thus deterring from non-abiding, in Joh 15:6 , now again an inducement to abiding. But the figure now ceases, and leaves in what follows some further scarcely accordant notes (Joh 15:8 ; Joh 15:16 ) behind.
. ] Still in the sense of the figure, as the branches on the vine; but with . . ( in animis vestris ), expressing the necessary consequence of a man’s abiding on Jesus, the language at once becomes proper , no longer figurative.
.] stands first with emphasis; but such an one wills and prays simply and solely in the name of Jesus (Joh 14:13-14 ), and cannot do otherwise.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
7 If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
Ver. 7. Ask what ye will, and it, &c. ] Either in money or money’s worth. If ye ask and miss it is because ye ask amiss. One was wont to say of Luther that he could have from God what he would; Vir iste potuit quod voluit. And being one time very earnest with God for the recovery of a godly useful man, he cried out, Fiat voluntas mea, Let thy will be done; and then he falls off sweetly, My will, Lord, because thy will; Mea voluntas, Domine, quia tua.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7. ] All bringing forth fruit is the result of answered prayer for the assisting grace of God: and therefore the answer of all prayer is here promised to those who abide in Christ and have His word ( Heb 6:5 ) abiding in them.
is the imperative used proleptically of the future time. This not having been seen, it has probably been altered to : see ch. Joh 14:13 .
, in the supposed case, is necessarily in the way of God’s will , and as tending to .
Fuente: Henry Alford’s Greek Testament
Joh 15:7 . From the fate of those who do not abide in Him, Jesus turns to the results of faithful adherence . The expression is altered from that of Joh 15:3 ; Joh 15:5 , instead of “and I in you,” we now have “and my words abide in you”; it is by means of His teaching and His commandments that Christ abides in His people, and by His word they are fitted for fruit-bearing, Joh 15:3 . Not that His words are a substitute for His personal presence, but its medium. But His presence is not to energise in them as if they were machines; they are to consider the exigencies that arise, and, giving play to judgment and conscience, are to ask for appropriate manifestations of grace: , “ask what ye will”. Petitions thus prompted by the indwelling word of Christ will necessarily be answered: .
Fuente: The Expositors Greek Testament by Robertson
If. App-118.
words sayings. Greek rhema. See Mar 9:32.
ye shall ask. All the texts read “ask”. Compare Joh 14:13, Joh 14:14. Greek aiteo. App-134.
will. Greek. thelo. App-102.
be done = come to pass. Greek. ginomai.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] All bringing forth fruit is the result of answered prayer for the assisting grace of God: and therefore the answer of all prayer is here promised to those who abide in Christ and have His word (Heb 6:5) abiding in them.
is the imperative used proleptically of the future time. This not having been seen, it has probably been altered to : see ch. Joh 14:13.
, in the supposed case, is necessarily in the way of Gods will, and as tending to .
Fuente: The Greek Testament
Joh 15:7. ) My words, which impart cleanness; and if I Myself abide in you [comp. Joh 15:4]. The correlatives are, the words of Jesus which are obeyed, and the prayers of the believing which are hearkened to.-) ye shall ask: ye shall be able and also shall have the will to ask. Prayer itself is a fruit, and increases our fruit.
Fuente: Gnomon of the New Testament
Joh 15:7
Joh 15:7
If ye abide in me, and my words abide in you,-To be in Christ, he must be in us. If he is in us, his words must abide in us. None can enter Christ save through his teachings, or receiving, believing and obeying his word. So if we abide in Christ, his word must be in and abide with us and mold our thoughts and feelings, and control our lives, and form our characters.
ask whatsoever ye will, and it shall be done unto you.-If his words abide in us, we will ask according to his will, and he will grant what we ask. [We do not understand this sentence to apply to prayer in general, as though anything we might ask for would be granted, but to pray for spiritual strength and blessing, pray with the view of bearing spiritual fruit. The next verse shows this. A prevailing prayer must be in the name of Christ (Joh 1:13) ; according to his will (1Jn 5:14); in faith (Jas 1:6); followed by obedience to his commandments (1Jn 3:22; Jas 4:3).]
Fuente: Old and New Testaments Restoration Commentary
my: Joh 8:37, Deu 6:6, Job 23:12, Psa 119:11, Pro 4:4, Jer 15:16, Col 3:16, 1Jo 2:14, 1Jo 2:27, 2Jo 1:1, 2Jo 1:2
ye shall: Joh 15:16, Joh 14:13, Joh 16:23, Job 22:26, Psa 37:4, Pro 10:24, Isa 58:8, Gal 4:2, Gal 5:16, 1Jo 3:22, 1Jo 5:14
Reciprocal: Psa 81:10 – open Psa 145:19 – fulfil Pro 3:21 – let Son 4:2 – teeth Son 8:13 – cause Mat 7:7 – and it Mat 18:19 – That if Mat 20:21 – What Mat 21:22 – General Mar 10:36 – What Mar 11:23 – whatsoever Mar 11:24 – What Luk 11:9 – Ask Joh 5:38 – ye have Joh 17:6 – they Act 4:31 – spake Phi 4:13 – can 1Th 3:8 – if Jam 1:5 – let 2Pe 1:8 – they 1Jo 2:24 – abide 1Jo 3:24 – he that 1Jo 5:18 – keepeth
Fuente: The Treasury of Scripture Knowledge
7
Ask what ye will seems unlimited if considered alone. The proviso is in the words about abiding in Jesus, and letting them abide in the apostles. As long as a person’s requests are according to the words of Jesus, they will be lawful and will have the assurance of being granted. The line of comparison is still drawn from the vine and its branches. A. branch obtains the sap and germinating principles from the vine. Everything that the branch is expected to produce, will be fully supplied for it by the vine. Should the branch call upon the vine to furnish it with the materials necessary to produce apples, the vine would ignore such a request because the branch is not supposed to produce such fruit. Likewise, if a branch of this spiritual vine should ask the vine (Christ) for ability to start a wild plant, that request would be denied because the branches (disciples) are not supposed to produce any such fruit.
Fuente: Combined Bible Commentary
There is a wide difference between believers and believers. In some things they are all alike. All feel their sins; all trust in Christ; all repent and strive to be holy. All have grace, and faith, and new hearts. But they differ widely in the degree of their attainments. Some are far happier and holier Christians than others, and have far more influence on the world.
Now what are the inducements which the Lord Jesus holds out to His people, to make them aim at eminent holiness? This is a question which ought to be deeply interesting to every pious mind. Who would not like to be a singularly useful and happy servant of Christ? The passage before us throws light on the subject in three ways.
In the first place, our Lord declares, “If ye abide in Me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” This is a distinct promise of power and success in prayer. And what does it turn upon? We must “abide in Christ,” and Christ’s “words must abide in us.”
To abide in Christ means to keep up a habit of constant close communion with Him,-to be always leaning on Him, resting on Him, pouring out our hearts to Him, and using Him as our Fountain of life and strength, as our chief Companion and best Friend.-To have His words abiding in us, is to keep His sayings and precepts continually before our memories and minds, and to make them the guide of our actions and the rule of our daily conduct and behavior.
Christians of this stamp, we are told, shall not pray in vain. Whatever they ask they shall obtain, so long as they ask things according to God’s mind. No work shall be found too hard, and no difficulty insurmountable. Asking they shall receive, and seeking they shall find. Such men were Martin Luther, the German Reformer, and our own martyr, Bishop Latimer. Such a man was John Knox, of whom Queen Mary said, that she feared his prayers more than an army of twenty thousand men. It is written in a certain place, “The effectual fervent prayer of a righteous man availeth much.” (Jam 5:16.)
Now, why is there so little power of prayer like this in our own time? Simply because there is so little close communion with Christ, and so little strict conformity to His will. Men do not “abide in Christ,” and therefore pray in vain. Christ’s words do not abide in them, as their standard of practice, and therefore their prayers seem not to be heard. They ask and receive not, because they ask amiss. Let this lesson sink down into our hearts. He that would have answers to his prayers, must carefully remember Christ’s directions. We must keep up intimate friendship with the great Advocate in heaven, if our petitions are to prosper.
In the second place, our Lord declares, “Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples.” The meaning of this promise seems to be, that fruitfulness in Christian practice will not only bring glory to God, but will supply the best evidence to our own hearts that we are real disciples of Christ.
Assurance of our own interest in Christ, and our consequent eternal safety, is one of the highest privileges in religion. To be always doubting and fearing is miserable work. Nothing is worse than suspense in any matter of importance, and above all in the matter of our souls. He that would know one of the best receipts for obtaining assurance, should diligently study Christ’s words now before us. Let him strive to bear much fruit in his life, his habits, his temper, his words, and his works. So doing he shall feel the “witness of the Spirit” in his heart, and give abundant proof that he is a living branch of the true Vine. He shall find inward evidence in his own soul that he is a child of God, and shall supply the world with outward evidence that cannot be disputed. He shall leave no room for doubt that he is a disciple.
Would we know why so many professing Christians have little comfort in their religion, and go fearing and doubting along the road to heaven? The question receives a solution in the saying of our Lord we are now considering. Men are content with a little Christianity, and a little fruit of the Spirit, and do not labor to be holy in all manner of conversation. They must not wonder if they enjoy little peace, feel little hope, and leave behind them little evidence. The fault lies with themselves. God has linked together holiness and happiness; and what God has joined together we must not think to put asunder.
In the third place, our Lord declares, “If ye keep my commandments, ye shall abide in my love.” The meaning of this promise is near akin to that of the preceding one. The man who makes conscience of diligently observing Christ’s precepts, is the man who shall continually enjoy a sense of Christ’s love in his soul.
Of course we must not misunderstand our Lord’s words when He speaks of “keeping His commandments.” There is a sense in which no one can keep them. Our best works are imperfect and defective, and when we have done our best we may well cry, “God be merciful to me a sinner.” Yet we must not run into the other extreme, and give way to the lazy idea that we can do nothing at all. By the grace of God we may make Christ’s laws our rule of life, and show daily that we desire to please Him. So doing, our gracious Master will give us a constant sense of His favor, and make us feel His face smiling on us, like the sun shining on a fine day. “The secret of the LORD is with them that fear Him, and He will show them His covenant.” (Psa 25:14.)
Lessons like these may be legal to some, and bring down much blame on those who advocate them. Such is the narrow-mindedness of human nature, that few can look on more than one side of truth! Let the servant of Christ call no man his master. Let him hold on his way, and never be ashamed of diligence, fruitfulness, and jealous watchfulness, in his obedience to Christ’s commands. These things are perfectly consistent with salvation by grace and justification by faith, whatever any one may say to the contrary.
Let us hear the conclusion of the whole matter. The Christian who is careful over his words and tempers and works, will generally be the most happy Christian. “Joy and peace in believing” will never accompany an inconsistent life. It is not for nothing that our Lord concludes the passage: “These things have I spoken unto you, that your joy might be full.”
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Notes-
v7.-[If ye abide in Me…done unto you.] In this verse our Lord continues to encourage the disciples to “abide in Him,” by holding up to them a gracious promise. Abiding in Christ, their prayers will obtain signal and special replies. They shall ask what they will, and it shall be done for them.
The doctrine here laid down and implied is a very remarkable one. There are some Christians whose prayers are more powerful and effectual than those of others. The nearer a man lives to Christ, and the closer his communion with Him, the more effectual will his prayers be. The truth of the doctrine is so self-evident and reasonable, that no one on reflection can deny it. He that lives nearest to Christ will always be the man that feels most, and prays most earnestly, and fervently, and heartily. Common sense shows that such prayers are most likely to get answers. Many believers get little from God, because they ask little, or ask amiss. The holiest saints are the most earnest in prayer, and they consequently get the most.
We should note that our Lord says not only “if ye abide in Me,” but adds, “and my words abide in you.” This means, “If my doctrine and teaching abide fresh in your memories, and is continually influencing your lives.” Our Lord guards us against supposing that a mere indolent abiding in Him, with a dreamy, mystical kind of religion, is what He means. His words must be burning like fire within us, and constantly actuating our characters and lives.
When He says “ye shall ask what ye will,” we must of course understand that His promise only includes things according to God’s mind and for God’s glory. Paul asked for the “thorn in the flesh” to depart; but his prayer was not granted. We need not, however, hesitate to believe that there is a special and peculiar power in the prayers of eminent saints. “The effectual fervent prayer of a righteous man availeth much.” (Jam 5:16.) The prayers of Luther, Latimer, Knox, Welsh, Baxter, Herbert, Romaine, and other great saints, are specially noted by their contemporaries as possessing power.
The Greek word rendered “it shall be done,” means literally, “it shall come to pass.”
v8.-[Herein..Father glorified…disciples.] In this verse our Lord supplies two more reasons why His disciples should abide in Him, and strive to bring forth much fruit of holiness. One reason is, that it will glorify His Father in heaven. Their good works will recommend their religion, and make the world honour the God who has such servants. The other reason is, that it will give evidence of their being real, true, genuine disciples. Their lives will prove plainly that they are followers of Christ.
The expression “so shall ye be,” is literally “and ye shall be.” It must mean, ”Ye shall be known and recognized by all men as my disciples, and shall feel in your own hearts the witness of the Spirit that ye are such.”
Poole remarks, “In Scripture, being often signifieth appearing,” as in Joh 8:31, and Rom 3:4.
v9.-[As…Father…loved…I…you.] This remarkable statement seems intended to show the depth and magnitude of our Lord’s love to His people. We can form no adequate idea of the love of the Father towards the Son. The feeling of one eternal Person in the Trinity to another Person is a high thing into which we cannot enter. Yet even such is the love of Christ towards those who believe in Him,-a vast, wide, deep, unmeasurable love that passeth knowledge, and can never be fully comprehended by man.
[Continue ye in my love.] This must mean,-“Continue resting your souls on this love of mine towards you, and live under a constant sense of it. Remain clinging to it, as within a fortress and place of refuge.” Christ’s free, and continued, and mighty love should be the home and abiding place of a believer’s soul.
The word rendered “continue” is the same that is rendered “abide” in Joh 15:4, and ought to have been the same here.
v10.-[If…keep commandments…love.] Once more our Lord returns to the subject of practical obedience to His laws, as the grand secret of a happy and comfortable religion. “If you keep my commandments, you will live in the enjoyment of a continued sense of my love to your souls, and feel inwardly that you are my saved people.” The doctrine here laid down is one of the great principles of experimental Christianity. Holy living and assurance of an interest in Christ are closely connected. Our own happiness and enjoyment of religion are inseparably bound up with our daily practical living. He that expects assurance, while he neglects Christ’s commandments, and gives way to daily inconsistencies of temper and conduct, is expecting what he will never get. “Hereby we know that we know Him, if we keep His commandments.” (1Jn 2:3.) Let those who will call such doctrine “legal.” As a matter of fact, it will always be found true.
[Even as I…his love.] The statement of this sentence is one of those which man can never fully grasp. That Christ kept the Father’s commandments perfectly, while we can only keep His imperfectly, and that He abides in the Father’s love continually and without defect, while our abiding in His love is at least fitful and uncertain, are truths which no intelligent Christian can dispute. In this, as in everything else, our Lord’s example and pattern are propounded to us as things which we must strive to follow, though at a long distance, and not always with sensible comfort. But we may remember that, even when Jesus said on the cross,- “My God, why hast thou forsaken Me?”-He was still abiding in the Father’s love.
v11.-[These things…might be full.] In this verse our Lord gives two reasons why all the things in His discourses were addressed to the disciples. One was that “his joy might abide” or remain “in them,”-that they might have a comfortable share of their Master’s joy in their salvation and redemption. The other was that their own individual joy might be filled up and perfected. Two joys are named, we must observe. One is that special joy mentioned in Heb 12:2, which our Lord feels in the redemption of His people. The other is that joy which His people feel from a sense of Christ’s love to their souls.
Here, as elsewhere, we should note, that the joy of believers is a thing that admits of degrees and increase.
Cyril, on this verse, remarks that it is the mark of prosperous Christians to rejoice in those things in which Christ rejoices; and that this is the special object of the phrase, “my joy,”-“that ye may continually rejoice in those things in which I rejoice, and so your own inward happiness may be increased.”
Fuente: Ryle’s Expository Thoughts on the Gospels
Joh 15:7. If ye abide in me, and my sayings abide in you, ask whatsoever ye will, and it shall be done unto you. The sudden departure in this verse from the figure which our Lord had been employing is worthy of notice. A somewhat similar departure occurs at Joh 15:3, and in both cases it takes place in connection with a reference to the word or sayings of Jesus: these belong to living men. The thought that the sayings of Jesus abide in us as the condition of blessedness is fundamentally the same as that expressed previously in Joh 15:3, because of the word; the mode in which the word works is now more fully brought out. Still more worthy of notice is the fact that, in the latter part of the verse, where the asking is spoken of, the words in My name do not occur; but in their place we find, If ye abide in Me, and My sayings abide in you. This strikingly illustrates what we have already endeavoured to bring out, that in My name implies a union with Jesus by faith, resting on a knowledge of and adherence to the revelation that He has given. The asking spoken of must be understood not in a general sense, but with a special reference to bearing fruit. Were this not the case the verse would be quite isolated.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. A glorious privilege declared: Ask what ye will, and it shall be done unto you. Not that we are hereby warranted to ask what we please at God’s hand, but our will must be limited by the word and will of God; we must pray in faith, and in the name and mediation of Jesus Christ, and with a single eye at the glory of God.
Observe, 2. The condition upon which this privilege is attainable: If ye abide in me, and my words abide in you; that is, practically and experimentally. If my doctrine and commands abide in your hearts, and dispose you to an holy fruitfulness in your lives, then shall all your just requests be granted.
Learn, that such as by faith embrace the promises, and by obedience live up to the precepts, of the gospel, may in prayer humbly ask of God what they will, with a due submission to the wisdom and will of God.
Fuente: Expository Notes with Practical Observations on the New Testament
Joh 15:7. If ye abide in me, &c. Our Lord having laid before his disciples the awful consequences of falling from grace, now proceeds to point out some of the peculiar advantages which should accrue from a contrary spirit and conduct; the first of which is that all their prayers should be heard and answered. If ye abide in me Through a faith working by love; and my words abide in you Practically and experimentally; if you adhere steadfastly to the doctrine which I have taught you, firmly believing my declarations, conscientiously obeying my precepts, and affectionately embracing and relying on my promises; ye shall ask what ye will, and it shall be done unto you Two things are implied in this promise: 1st, That the true disciples of Christ, who abide in him, and in whom his word abides, as above explained, will not ask any thing but what is proper to be done for them, and according to the will of God, 1Jn 5:14-15. They will, especially, ask spiritual blessings, which they know it is his will they should ask and receive; and will ask them in the way which he hath prescribed, namely, sincerely, earnestly, importunately, and perseveringly; and in the way of repentance, faith, and new obedience; and, in the name of Christ, relying for the success of their petitions on the mediation of Christ, and the mercy and promise of God through him. And, with respect to temporal blessings, they will ask them conditionally, and with entire resignation, desiring to receive them only so far as God foresees will be for their good and his glory. 2d, That they shall always have such an interest in Christs sacrifice and intercession, and in Gods favour through him, that all their prayers shall be accepted, and their petitions granted in the degree, time, and manner in which they themselves desire they should be granted, namely, when and as far as God sees will be for their good: which is all they desire; for they would not wish their requests to be granted to their own hurt, the hurt of others, or Gods dishonour. Thus the desire of the righteous shall be granted, and God will fulfil the desire of them that truly and consistently fear him: he also will hear their prayer, and will save them, Pro 10:24; Psa 145:19. To this purpose this apostle speaks, 1Jn 5:14-15, If we ask any thing according to his will he heareth us, and we have the petitions that we desired of him, and whatsoever we ask we receive of him, because we keep his commandments, and do those things that are pleasing in his sight. Dr. Macknight, however, and many other commentators, suppose that whatever encouragement this promise of our Lord may give to pious Christians, of all nations and ages, to believe that their sincere prayer shall be granted, yet, that it was primarily addressed to the apostles; and that our Lord, having in the preceding verses exhorted the twelve, as disciples or private Christians, proceeds now to give them directions as apostles or preachers, commissioned by him to teach his religion to the rest of mankind. They accordingly paraphrase the passage thus; If ye abide in me, in the sincere profession and practice of my religion; and my words abide in you, if ye faithfully teach mankind my doctrines and precepts, notwithstanding the difficulties you may meet with in this work; ye shall ask what ye will, &c., ye may ask any miracle you please, in confirmation of your authority, and it shall be granted unto you.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 7, 8. If you abide in me and my words abide in you, ask what you will, and it shall be done for you. 8.Herein is my Father glorified, that you bear much fruit, and so you shall become my disciples.
The parallelism between the two conditions indicated, Joh 15:7, would lead us to expect as the form of the second the words: And Iabide in you rather than: And my words abide in you. Jesus wishes to make known to His own by this change of expression, that it is the constant remembrance of and habitual meditation upon His words, which is the condition on which He will be able continually to make His strength dwell in them and act through them. In this relation, the disciple will not begin by acting, but simply by asking. For he knows that it is the divine strength thus obtained which must do everything. The words of Jesus, meditatively considered, become in the believer the food for holy thoughts and pious purposes, heavenly aspirations, and thereby the source of true prayers. While meditating on them, he comprehends the work of God; he measures its depth and height, its length and breadth, and fervently asks for the advancement of that work in the definite form which answers to the present needs. A prayer thus formed is the child of heaven; it is the promise of God (the word of Jesus) transformed into supplication; in this condition the hearing of it is certain and the promise which is so absolute: It shall be done for you, has no longer anything that surprises us.
The Alexandrian authorities read the imperative ask, the others the future you shall ask. The first has more liveliness.
The result of this fruitfulness of the disciples will be the glorification of the Father (Joh 15:8). What is there that honors the vine-dresser more than the extraordinary productiveness of the vine to which he has with partiality given his care? Now, the vine-dresser is the Father (Joh 15:1). The , herein, refers evidently to the , in order that or that, which follows; this conjunction here takes the place of , because the idea of bearing fruit presents itself to the mind as an end to be attained.
The aorist , properly has been glorified, characterizes this result as immediately gained at the moment when the condition, the production of fruit, is realized. Winer and others prefer to see in this aorist an anticipation of the final result.
While contemplating with filial satisfaction the glory of His Father, which will result from time to time from the activity of the disciples, Jesus seems to press to His heart these precious beings with a redoubled affection. They will thus continue the work of their Master, who has only thought of glorifying the Father, and will deserve more and more the title of His disciples. : and thus. Instead of the future and you shall become, the Alexandrian authorities read the subjunctive: and that you may become (, dependent on ).
Tischendorf himself rejects this reading, which is only a correction after .
The dative is more pressing and more tender than the genitive would be: You will belong to me more closely as my disciples. One must always become a disciple; one is not such once for all.
As the vine does not itself bear any cluster, and offers its fruits to the world only through the medium of the branches, so Jesus will diffuse spiritual life here on earth only through the instrumentality of those who shall have received it from Him. In forming a Church, He creates for Himself a body for the pouring forth of His life and for the glorification of God on the earth. The vine keeps itself in the background in this great work, that it may only allow the branches to appear; it is for them, in their turn, to put themselves in the background, that they may render homage to the vine for all which they effect. The epistles to the Ephesians and the Colossians set forth, in a completely original form, this same relation between Christ and believers. The figures of the head and body correspond absolutely, in these letters, to those of the vine and the branch in this passage. When Paul says of the glorified Christ that all the fulness of the Deity dwells bodily in him, and that we have all fulness in him, he only formulates the meaning of the parable of the vine and the branch, as it has just presented itself to us. And this also explains why the propagation of the spiritual life advances so slowly in humanity. The vine effects nothing except through the branches; and these too often paralyze the action of the vine, instead of propagating it!
The condition for abiding in Christ is to remain under the action of His word (Joh 15:7) in the enjoyment of His love, and this latter depends on obedience to His commandments, and especially to that of brotherly love: Joh 15:9-17.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
15:7 {2} If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.
(2) Whoever rests in Christ’s doctrine abides in him, and therefore brings forth good fruit, and the Father will not deny anything to such a person as this.
Fuente: Geneva Bible Notes
Here the second use of "abide" is obviously in view, namely, its use as a synonym for fellowship rather than salvation. Jesus addressed His believing disciples and told them what would happen if they did abide in Him. He had already explained that believers may or may not abide in Him (Joh 15:3-5). Not only do abiding disciples bear much fruit (Joh 15:5), but they also receive what they ask God for in prayer.
This verse has also been a stumbling block to some sincere Christians. It appears to be a blanket promise to grant any request the disciple may offer. Really it is a blanket promise to grant any request that an abiding disciple may offer. An abiding disciple will ask only those things that are in harmony with or subject to God’s will, as Jesus did. The wishes of abiding disciples are the same as Jesus’ wishes. To ask anything else would make the praying believer a non-abiding disciple.
Putting this revelation together with what Jesus said earlier, we can see that abiding disciples pray in Jesus’ name, and praying in Jesus’ name requires abiding in Christ (Joh 14:13-14). [Note: See Thomas L. Constable, Talking to God: What the Bible Teaches about Prayer, pp. 175-76.] Perhaps we can understand better now what Jesus meant when He said earlier that He wanted His disciples to experience the same unity with Himself that He enjoyed with His Father (Joh 14:20-21).
"To remain in Christ and to allow his words to remain in oneself means a conscious acceptance of the authority of his word and a constant contact with him by prayer." [Note: Tenney, "John," p. 152.]