Exegetical and Hermeneutical Commentary of John 9:31
Now we know that God heareth not sinners: but if any man be a worshiper of God, and doeth his will, him he heareth.
31. God heareth not sinners ] i.e. wilful, impenitent sinners. Of course it cannot mean ‘God heareth no one who hath sinned,’ which would imply that God never answers the prayers of men. But the man’s dictum, reasonably understood, is the plain teaching of the O.T., whence he no doubt derived it. ‘The Lord is far from the wicked; but He heareth the prayer of the righteous’ (Pro 15:29). Comp. Psa 66:18-19; Job 27:8-9; Isa 1:11-15.
a worshipper of God ] Or, God-fearing, religious. The word occurs nowhere else in N.T. The man supposes that miracles must be answers to prayer. Only good men can gain such answers to prayer. Only a very good man could gain such an unprecedented answer as this.
Fuente: The Cambridge Bible for Schools and Colleges
Now we know – That is, it is an admitted or conceded point. No one calls it into question.
God heareth not – When a miracle was performed it was customary to invoke the aid of God. Jesus often did this himself, and it was by his power only that prophets and apostles could perform miracles. The word heareth in this place is to be understood as referring to such cases. God will not hear – that is, answer.
Sinners – Impostors. False prophets and pretenders to divine revelation. See Joh 9:24. The meaning of this verse is, therefore, It is well understood that God will not give miraculous aid to impostors and false prophets. We may remark here:
- That the passage has no reference to the prayers which sinners make for salvation.
- If it had it would not be of course true. It was the mere opinion of this man, in accordance with the common sentiment of the Jews, and there is no evidence that he was inspired.
- The only prayers which God will not hear are those which are offered in mockery, or when the man loves his sins and is unwilling to give them up. Such prayers God will not hear, Psa 66:18; If I regard iniquity in my heart, the Lord will not hear me; Isa 1:14-15; Job 27:9; Jer 11:11; Eze 8:18; Mic 3:4; Zec 7:13,
A worshipper – A sincere worshipper; one who fears, loves, and adores him.
Doeth his will – Obeys his commandments. This is infallibly true. The Scripture abounds with promises to such that God will hear their prayer. See Psa 34:15; Mat 7:7-8.
Fuente: Albert Barnes’ Notes on the Bible
Joh 9:31
Now we know that God heareth not sinners
True and not true
1.
It is ill to wrench passages of the Bible out of their context, and treat them as infallible scripture when they are only sayings of men. By acting thus foolishly we could prove that there is no God (Psa 14:1), that God hath forgotten His people (Isa 49:14), that Christ was a winebibber (Mat 9:19), and that we ought to worship the devil Mat 4:19). This will never do. We must inquire who uttered the sentence before we venture to preach from it.
2. Our text is the saying of a shrewd blind man who was far from being well instructed. It is to be taken for what it is worth; but by no means to be regarded as Christs teaching. The Pharisees evidently admitted its force, and were puzzled by it. It was good argument as against them. It is true or false as we may happen to view it.
I. IT IS NOT TRUE IN SOME SENSES. We could not say absolutely that God heareth not sinners, for
1. God does hear men who sin, or else He would hear no one: for there is no man that sinneth not (1Ki 8:46); not a saint would be heard, for even saints are sinners.
2. God does sometimes hear and answer unregenerate men.
(1) To show that He is truly God, and make them own it Psa 106:44).
(2) To manifest His great compassion, whereby He even hears the ravens cry (Psa 147:1-20).
(3) To lead them to repentance (1Ki 21:27).
(4) To leave them without excuse (Exo 10:16-17).
(5) To punish them, as when He sent quails to the murmurers Num 11:33), and gave Israel a king (1Sa 12:17), in His anger.
3. God does graciously hear sinners when they cry for mercy. Not to believe this were
(1) To render the gospel no gospel.
(2) To deny facts. David, Manasseh, the dying thief, the publican, the prodigal, confirm this testimony.
(3) To deny promises (Isa 11:7).
II. IT IS TRUE IN OTHER SENSES. The Lord does not hear sinners as He hears His own people.
1. He hears no sinners prayer apart from the mediation of our Lord Jesus 1Ti 2:5; Eph 2:18).
2. He will not hear a wicked, formal, heartless prayer (Pro 15:29).
3. He will not hear the man who wilfully continues in sin, and abides in unbelief (Jer 14:12; Isa 1:15).
4. He will not hear the hypocrites mockery of prayer (Job 27:9).
5. He will not hear the unforgiving (Mar 11:25-26).
6. He will not hear even His people when sin is wilfully indulged, and entertained in their hearts (Psa 66:18).
7. He will not hear those who refuse to hear His Word, or to regard His ordinances (Pro 28:9).
8. He will not hear those who harden their hearts against the monitions of His Spirit, the warnings of His providence, the appeals of His ministers, the strivings of conscience, and so forth.
9. He will not hear those who refuse to be saved by grace, or who trust in their own prayers as the cause of salvation.
10. He will not hear sinners who die impenitent. At the last He will close His ear to them, as to the foolish virgins, who cried, Lord, Lord, open to Mat 25:11).
Conclusion: One or two things are very clear and sure.
1. He cannot hear those who never speak to Him.
2. He has never yet given any one of us a fiat refusal.
3. He permits us at this moment to pray, and it will be well for us to do so, and see if He does not hear us. (C. H. Spurgeon.)
The return of prayers
It is difficult to determine which is the greater wonder, that prayer should produce such vast and blessed effects, or that we should be unwilling to use such an instrument for procuring them. The first declares Gods goodness, the second our folly and weakness. That God heareth not sinners was a proverbial saying and supported by Scripture (Job 27:9; Psa 66:18; Pro 1:28; IsaJe 14:10, 12). The proposition may be considered
1. According to the purpose of the blind man: God heareth not sinners in that they are sinners, though a sinner may be heard in his prayer to confirm his faith. God hears him not at all in that wherein he sins; for God is truth and cannot confirm a lie.
2. In a manner that concerns us more nearly; i.e., if we be not good men, our prayers will do us no good. God turns away from the unwholesome breathings of corruption.
I. WHOSOEVER PRAYS WHILE HE IS IN A STATE OF SIN, HIS PRAYER IS AN ABOMINATION TO GOD. This truth was believed by the ancient world; hence the appointment of baptisms and ceremonial expiations.
1. It is an act of profanation for an unholy person to handle holy things and offices.
2. A wicked person, while he remains in that condition, is not a natural object of pity.
3. Purity is recommended by the necessary appendages of prayer
(1) fasting,
(2) almsgiving,
(3) and by the various indecencies which are prohibited, not only for their general malignity but because they hinder prayer, such as unmercifulness, which unfits us to receive pardon for our own trespasses; lust and uncleanliness which defile the temple and take from us all affection to spiritual things.
4. After these evidences of Scripture and reason there is less necessity to take notice of those objections derived from the prosperity of evil persons. If such ask things hurtful and sinful if God hears them not it is in mercy; but there are many instances of success in improper prayers which have turned out to the disadvantage of the petitioners.
II. MANY TIMES GOOD MEN PRAY, AND NOT SINFULLY, BUT IT RETURNS EMPTY. Because although the man may be, yet the prayer is not in proper disposition. Prayers are hindered
1. By anger, or a storm in the spirit of him who prays. Prayer is an action or state of intercourse exactly contrary to the character of anger, its spirit being gentle and meek, and its influences calm and soothing.
2. By indifference and easiness of desire. He that is cold and tame in his prayers has not tasted the delight of religion and the goodness of God; he is a stranger to the secrets of His kingdom. What examples we have of fervency in Scripture, more particularly in the case of Christ and St. Paul! Under this head may be placed cautions against
(1) Want of attention, which is an effect of lukewarmness and infirmity, which is only remedied as our prayers are made zealous and our infirmities are strengthened by the Spirit.
(2) Want of perseverance. When our prayer is for a great matter and a great necessity, how often do we pursue it only by chance or humour; or else our choice is cool as soon as it is hot, and our prayer without fruit because the desire does not last. If we would secure the blessing we must pray on until it comes.
3. By the want of their being put up in good company. For sometimes an obnoxious person has so secured a mischief that those who stay with him share his punishment as the sailors did Jonahs. But when good men pray with one heart, and in a holy assembly, when they are holy in their desires and lawful in their authority, then their prayers ascend like the hymns of angels.
III. WHAT DEGREES AND CIRCUMSTANCES OF PIETY ARE REQUIRED TO MAKE US FIT TO BE INTERCESSORS FOR OTHERS AND TO PRAY FOR THEM WITH PROBABLE EFFECT. No prayers, of course, can prevail with regard to an indisposed person; as the sun cannot enlighten a blind eye.
1. Those who pray for others should be persons of extraordinary piety. This is exemplified in the case of Job (Job 42:7-8) and Phinehas. It was also a vast blessing entailed on the posterity of Abraham, Isaac and Jacob; because they had great religion they had great power with God. A man of little piety cannot water another mans garden and bless it with a gracious shower; he must look to himself. But what an encouragement this is to a holy life; what an advantage it may be to our relatives, country, etc. How useless and vile the man whose prayers avail not for the meanest person! And yet everyone in a state of grace may intercede for others, a duty prescribed throughout Scripture.
2. We must take care that as our piety, so also our offices be extraordinary. He that prays to reverse a sentence of God, etc., must not expect great effects from a morning or evening collect, or from an honest wish. But in our importunity we must not make our account by a multitude of words, but by measures of the spirit, holiness of soul, justness of the desire, and the usefulness of the request to Gods glory. We must not be ashamed or backward in asking, but our modesty to God in prayer has no measures but these–self-distrust, confidence in God, humility, reverence and submission to Gods will. These being observed our importunity should be as great as possible, and it will be likely to prevail.
3. It is another great advantage that he who prays be a person of superior dignity or employment. For God has appointed some person by their callings to pray for others, as fathers for their children, ministers for their flocks, kings for their subjects. And it is well this is so, since so few understand their duties to themselves and others. But if God heareth not princes, of what necessity is it that such should be holy.
IV. THE SIGNS OF OUR PRAYERS BEING HEARD. This requires little observation; for if our prayers be according to the warrant of Gods Word, and if we ask according to Gods will what is right and profitable, we may rely on the promises, and be sure that our prayers are heard. (Jeremy Taylor.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 31. God heareth not sinners] I believe the word signifies heathens, or persons not proselyted to the Jewish religion; and therefore it is put in opposition to , a worshipper of the true God. See the note on Lu 7:37. But in what sense may it be said, following our common version, that God heareth not sinners? When they regard iniquity in their heart-when they wish to be saved, and yet abide in their sins-when they will not separate themselves from the workers and works of iniquity. In all these cases, God heareth not sinners.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This poor man proveth that Christ was from heaven, because he had opened his eyes; not as yet apprehending that Christ did it by putting out an immediate Divine power for his healing; but as a great prophet, obtaining such a power from God for the confirmation of the things which he delivered.
Now (saith he) we know that God heareth not sinners. But the question is, what truth there is in this axiom, or proposition. Doth not God hear sinners? Then he can hear none; for who liveth, and sinneth not against God? How did he hear Ahab, and others who were notorious sinners?
Answer.
1. By sinners here must be understood notorious and presumptuous sinners, that live and go on in courses of sin with hardened hearts: the word here used signifieth bold, presumptuous sinners; not such as sin merely through ignorance, weakness, or human infirmity.
2. God is under no covenant obligation to hear sinners; they can challenge no such favour upon the account of any promise: but God, out of the aboundings of his goodness, may hear them, as he heard Ahab and others; he may hear them as his creatures crying in their misery, though he hears them not as children, or upon the account of any covenant.
3. As to the sense of this maxim in this place, it seemeth to be particular and special; and the words seem to be restrained to that particular degree of favour here spoken of; God useth not to honour notorious and flagitious sinners, by giving them a power to work miracles, by which they should confirm any thing which they say.
This poor man bringeth this as an argument, why Christ should not be such a notorious sinner as they spake him, because it was not Gods way to honour such persons with his presence and assistance to the doing of those things which none could do but by a Divine power committed to him. Two things this man assumes, or taketh for granted:
1. That no man can work miracles, without a power obtained of by prayer, as we saw it was in the case of Elisha, 2Ki 4:33.
2. That what Christ did, he did as a man.
The first is true, the second was false. He was not yet convinced of Christs Divine nature, nor looked upon him higher than as a prophet, one sent of God to reveal the will of God, and to work great works in the world by prayer; as to which he affirms, that if he were such a sinner as they clamoured, God would not hear him. So as the question, How far God may hear sinners, in giving them any thing they ask of him, seemeth not at all proper to this place; though it be enough clear from other scriptures, such as Psa 66:18; Isa 1:5, that none that live in a course of sin can expect that God should hear or give answer to their prayers; and though God may give to such sinners such things as they ask him for, which are of a mere external concern, yet it is not with respect to any promise which he hath made to them, but out of the aboundings of his own goodness. But if a man feareth God, and worketh righteousness, him the Lord heareth, accepteth, and answereth. The secret of the Lord is with them that fear him, Psa 25:14; Pro 3:32.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. they cast him outjudicially,no doubt, as well in fact. The allusion to his being “born insins” seems a tacit admission of his being blind from birththevery thing they had been so unwilling to own. But rage and enmity totruth are seldom consistent in their outbreaks. The friends of thisexcommunicated youth, crowding around him with their sympathy, wouldprobably express surprise that One who could work such a cure shouldbe unable to protect his patient from the persecution it had raisedagainst him, or should possess the power without using it. Nor wouldit be strange if such thoughts should arise in the youth’s own mind.But if they did, it is certain, from what follows, that they made nolodgment there, conscious as he was that “whereas he was blind,now he saw,” and satisfied that if his Benefactor “were notof God, He could do nothing” (Joh9:33). There was a word for him too, which, if whispered in hisear from the oracles of God, would seem expressly designed todescribe his case, and prepare him for the coming interview with hisgracious Friend. “Hear the word of the Lord, ye that tremble atHis word. Your brethren that hated you, that cast you out for Myname’s sake, said, Let the Lord be glorified; BUTHE SHALL APPEAR TO YOUR JOY,and they shall be ashamed” (Isa66:5). But how was He engaged to whom such noble testimony hadbeen given, and for whom such persecution had been borne? Uttering,perhaps, in secret, “with strong crying and tears,” thewords of the prophetic psalm, “Let not them that wait on Thee, OLord God of hosts, be ashamed for my sake; let none that seek Thee beconfounded for my sake, O God of Israel; because for Thy sake I haveborne reproach . . . and the reproaches of them that reproached Theeare fallen upon me” (Psa 69:6;Psa 69:7; Psa 69:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now we know that God heareth not sinners,…. All mankind are sinners, even God’s elect; yea, such who are truly gracious and righteous persons; for there is no man without sin; and God hears such who cry unto him day and night; such Christ came to save; for such he died; and these he calls to repentance; and every penitent sinner God hears: but by “sinners” are meant notorious sinners, such in whom sin reigns, who live in sin, and particularly impostors. The man takes up the word the Jews had made use of, and applied to Christ, Joh 9:24, and suggests, that had Jesus been a sinner, that is, an impostor, God would not have heard him, or have assisted him in doing a miracle, to support an imposture, or cover and encourage a fraud; but that he was heard and assisted, was a plain case: whereas not only they, the learned doctors of the nation, but such an illiterate man as himself knew, that notoriously wicked men, cheats, and deceivers, were not heard of God; and this was known from the Scripture, and all experience; see Ps 66:18. The Persic and Ethiopic versions read, “I know, that God”, c.
but if any man be a worshipper of God fears the Lord, and worships him in spirit and in truth, both with internal and external worship:
and doth his will; for it is not everyone that Lord, or draws nigh to God with his mouth, and honours him with his lips, that is a true and sincere worshipper of him; but he that does his will in faith, from a principle of love, and with a view to his glory: and
him he heareth; for he is nigh to all that call upon him in truth; and such an one the man intimates Jesus must be, since it was out of all dispute that God had heard him, and had bore a testimony to him.
Fuente: John Gill’s Exposition of the Entire Bible
God does not hear sinners ( ). Note genitive case with . This was the argument of the Pharisees in 9:16. It is frequent in the O.T. (Job 27:9; Ps 66:18; Isa 1:15; Isa 59:2, etc.). The conclusion is inevitable from this premise. Jesus is not .
If any man be a worshipper of God ( ). Condition of third class with and present active subjunctive . (, God, , to worship) is an old compound adjective, here alone in the N.T.
And do his will ( ). Same condition with present active subjunctive of , “keep on doing his will.”
Fuente: Robertson’s Word Pictures in the New Testament
We know. Here the pronoun is not expressed, and the we is not emphatic, like the pronouns in vv. 24, 29, but expresses the common information of all concerning a familiar fact.
A worshipper of God [] . Only here in the New Testament. The kindred word, qeosebeia, godliness, occurs only at 1Ti 2:10. Compounded with Qeov, God, and sebomai, to worship, the same verb which appears in eujsebhv, devout (Act 10:2, 7; Act 22:12), and eujsebeia, godliness (Act 3:12; 1Ti 2:2, etc.). See on 2Pe 1:3. These two latter words, while they may mean reverence toward God, may also mean the due fulfillment of human relations; while qeosebhv, worshipper of God, is limited to piety towards God.
Fuente: Vincent’s Word Studies in the New Testament
1) ”Now we know that God heareth not sinners,” (oidamen hoti ho theos hamartolon ouk akouei) “We know that God does not hear sinful or lawless men,” moral lawbreakers, Who said this? This one blind, now seeing, unsaved man who did not yet know who Jesus was, Joh 9:35-38; that God does and will hear the prayers of earnest seeking sinners is certified, Psa 145:18-19; Luk 18:13-14.
2) “But if a man be a worshipper of God (all’ ean tis theosebes e) “But if anyone is (exists as) a God-fearing one,” as Cornelius and his household did, though unsaved, Act 10:1-6. The man, though sincere, did not tell the truth in his statement, “God does not hear sinners,” for sinners must call upon the name of the Lord to be saved, Rom 10:13. Those who today teach “God will not hear a sinner pray” pervert this scripture.
3) “And doeth his will, him he heareth.” (kai to thelema autou poie toutou akouei) “And does his priority will, He hears this one,” this kind of person who is honest and earnest, and He evidently hears Christ, is the idea of this healed man, Pro 15:29. They (the Pharisees) had themselves already conceded the healing miracle had been a work of God, Joh 9:24.
Fuente: Garner-Howes Baptist Commentary
31. Now we know that God heareth not sinners. Those who think that the man spoke this, in accordance with the opinion of the people, are mistaken; for the word sinner, in this passage, as in another which lately occurred, means an ungodly and immoral person. It is the uniform doctrine of Scripture, that God does not listen to any but those who call upon him with truth and sincerity. For while faith alone opens the door to us to go to God, it is certain that all wicked men are excluded from approaching to him; and he even declares that he detests their prayers, (Pro 28:9,) as he abhors their sacrifices, (Pro 15:8.) It is by a special privilege that he invites his children to himself; and it is the Spirit of adoption alone that crieth out in our hearts, Abba, Father, (Rom 8:15; Gal 4:6.) In short, no man is properly disposed to pray to God, unless his heart be purified by faith. But wicked men profane the sacred name of God by their prayers, and therefore they deserve rather to be punished for this sacrilege, than to obtain any thing for salvation. Accordingly, the blind man does not reason inconclusively, that Christ has come from God, because God lends a favorable ear to his prayers.
Fuente: Calvin’s Complete Commentary
(31) Now we know that God heareth not sinners.What they should have known, but asserted that they did not, he proceeds to declare. The argument of this and the two following verses may be stated in syllogistic form, thus:(1) God heareth not sinners, but only those who worship Him and do His will. (2) That God heareth this Man is certain, for such a miracle could be performed only by divine power. (3) This Man, therefore, is not a sinner, but is from God.
He assumes as a general truth, which all accepted, that God heareth not sinners. This is based upon numerous passages in the Old Testament Scripturese.g., Isa. 1:11-15; Psa. 66:18; Psa. 109:7; Pro. 15:8; Pro. 15:29; Job. 27:9; Job. 35:13. We are, of course, to understand the word sinner in the sense in which they had used it in Joh. 9:16; Joh. 9:24. They had said that they knew this Man to be a sinner, and they meant one who was a sinner in a darker sense than that in which the word may be applied to all men. He asserts, as a truth which agrees with the whole teaching of the Old Testament, and with all the religious instincts of men, that there would be no communion between such a man and heaven. Such a one could not be commissioned as a prophet, or so heard in heaven as to have power to work miracles on earth. (Comp. Notes on Joh. 11:41-42, and Act. 3:12.) Men have sometimes taken the words altogether apart from their context, and read into them a dark meaning which they cannot be rightly made to bear. Neither these words, nor any words of God, assign any limit to the divine grace, which extendeth to every penitent sinner; nor is there any voice of any child of man lifted to heaven, which is not heard by the Father who is in heaven.
It has often been noted here that the words are spoken by one whose authority does not make them binding upon us; but it is clear that they were accepted. as a general truth. We need no other explanation if we bear in mind the special sense which is here attached to the word sinner.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. God heareth not sinners That is, to grant them miraculous powers. The blind-born ably argues, on ground of common sense, that a man who receives a commission from God to work miracles, his character, authority, and teaching are thereby endorsed by God; and if God be holy, the man cannot be, in the very miracle, a sinner.
31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.
Ver. 31. We know that God heareth not sinners ] Their incense smells of the hand that offers it: the leper’s lips should be covered, according to the law: the wicked “compass God with lies,” Hos 11:12 , when they cry, “My Father, my Father,” &c. This is one of those natural notions that the devil could never blot out of man’s mind, that God heareth not sinners; he will never accept a good motion from a bad mouth, as that state in story would not. Hinc Achilles Homericus, . He silenced the devil acknowledging him: and of witches’ good prayers one saith, Si magicae, Deus non vult tales: si piae, non per tales.
31. ] He expresses a general popular conviction, that one who could do these things, must be a pious man: and ( Joh 9:32 ) very eminently so , since this miracle was unprecedented. Joh 9:32 , says Meyer, is the minor proposition: Joh 9:33 , the conclusion; both in a popular form.
Joh 9:31 . This is elaborated in Joh 9:31 : . They themselves had owned it a work of God, Joh 9:24 ; but God is not persuaded or induced to give such power to sinners, but only to those who do His will. This man therefore, were He a sinner, would have been unable to do anything, not to speak of such a work as has never before been done. Watkins expresses it as a syllogism. (1) God heareth not sinners but only those who worship Him and do His will; (2) That God heareth this man is certain, for such a miracle could be performed only by divine power; (3) This man, therefore, is not a sinner but is from God.
a worshipper of God = a pious man, or God-fearing [man]. Greek theosebes. Occurs only here in N.T. Compare the kindred noun in 1Ti 2:10. In an inscription at Miletus the Jews are called theosebeioi. Deissmann, Light, &c., App-4.
will. Greek. thelema. App-102.
31.] He expresses a general popular conviction, that one who could do these things, must be a pious man: and (Joh 9:32) very eminently so, since this miracle was unprecedented. Joh 9:32, says Meyer, is the minor proposition: Joh 9:33, the conclusion; both in a popular form.
Joh 9:31. , sinners) The faith of the man increases: comp. Joh 9:17; Joh 9:24-25, He is a prophet; whether He be a sinner, I know not: one thing I know, that whereas I was blind, now I see.- , the will) Whoever doeth the will of God, God doeth His will for him, when he prays.
Joh 9:31
Joh 9:31
We know that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth.-It was a well-known truth among all the disciples of Moses and the servants of God that God heareth not those who rebel against him, and that he only enabled those who obey him to work miracles in his name. How then could this man who opened his eyes be a sinner? [Nicodemus said, No one can do these signs that thou doest, except God be with him. (Joh 3:2). Both he and the healed man affirm that God only heard true worshipers and those who did his will.]
sinner
Sin. (See Scofield “Rom 3:23”).
we know: Job 27:8, Job 27:9, Job 35:12, Job 42:8, Psa 18:41, Psa 34:15, Psa 66:18-20, Pro 1:28, Pro 1:29, Pro 15:29, Pro 21:13, Pro 28:9, Isa 1:15, Isa 58:9, Jer 11:11, Jer 14:12, Eze 8:18, Mic 3:4, Zec 7:13
if any: Psa 34:15, Pro 15:29
and doeth: Joh 4:34, Joh 7:17, Joh 15:16, Psa 40:8, Psa 143:10, Heb 10:7, 1Jo 3:21, 1Jo 3:22
him: Joh 11:41, Joh 11:42, Gen 18:23-33, Gen 19:29, Gen 20:7, 1Ki 17:20-22, 1Ki 18:36-38, 2Ch 32:20, 2Ch 32:21, Psa 99:6, Psa 106:23, Jer 15:1, Jam 5:15-18
Reciprocal: Gen 13:13 – But the 1Sa 28:6 – inquired Mal 1:9 – beseech Mat 9:10 – many Mat 25:12 – I know Luk 7:37 – which Joh 11:22 – that Jam 5:16 – The effectual 1Pe 3:12 – his ears 1Jo 5:14 – he
1
This verse has been misused by many well-meaning disciples. They may be discussing the question of “who has the right to pray,” and they will quote this passage to show that only the children of God have that right. That sinners are outside the family of God and hence are not on “praying ground” before God. All such statements are true and are abundantly taught in the New Testament, but this passage cannot be used as a proof text. This man was uninspired and could not speak with authority, therefore his words cannot be used to prove the idea stated above. But the man could make the statement as an argument, just as one of us could do, knowing that the Word of God teaches it in various places.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary