What does the Bible say about prayer?

c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 23.4

“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.” For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but (as far as was possible) of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs (although there be much that is hidden in men):—that they might not say, “these things are grievous and intolerable,” (for indeed in the sequel Peter did utter some such things, saying, “Who can be saved?” and again, “If the case of the man be so, it is not good to marry”): in order therefore that they might not now likewise say so; as in the first place even by what had gone before He had proved it all to be easy, setting down many reasons one upon another, of power to persuade men: so after all He adds also the pinnacle of all facility, devising as no ordinary relief to our toils, the assistance derived from persevering prayers. Thus, we are not ourselves, saith He, to strive alone, but also to invoke the help from above: and it will surely come and be present with us, and will aid us in our struggles, and make all easy. Therefore He both commanded us to ask, and pledged Himself to the giving. However, not simply to ask did He command us, but with much assiduity and earnestness.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 1 Matt.7.7

Ask, and it shall be given you It is an exhortation to prayer: and as in this exercise of religion, which ought to be our first concern, we are so careless and sluggish, Christ presses the same thing upon us under three forms of expression. There is no superfluity of language, when he says, Ask, seek, knock: but lest the simple doctrine should be unimpressive, he perseveres in order to rouse us from our inactivity. Such is also the design of the promises that are added, Ye shall find, it shall be given to you, and it shall be opened Nothing is better adapted to excite us to prayer than a full conviction that we shall be heard. Those who doubt can only pray in an indifferent manner; and prayer, unaccompanied by faith, is an idle and unmeaning ceremony. Accordingly, Christ, in order to excite us powerfully to this part of our duty, not only enjoins what we ought to do, but promises that our prayers shall not be fruitless.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 3 Matt.21.21

If it be objected, that those prayers are never heard, that mountains should be thrown into the sea, the answer is easy. Christ does not give a loose rein to the wishes of men, that they should desire any thing at their pleasure, when he places prayer after the rule of faith; for in this way the Spirit must of necessity hold all our affections by the bridle of the word of God, and bring them into obedience. Christ demands a firm and undoubting confidence of obtaining an answer; and whence does the human mind obtain that confidence but from the word of God? We now see then that Christ promises nothing to his disciples, unless they keep themselves within the limits of the good pleasure of God.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Luke.18.1

Most properly, therefore, does Christ recommend to his disciples to persevere in praying. The parable which he employs, though apparently harsh, was admirably fitted to instruct his disciples, that they ought to be importunate in their prayers to God the Father, till they at length draw from him what He would otherwise appear to be unwilling to give. Not that by our prayers we gain a victory over God, and bend him slowly and reluctantly to compassion, but because the actual facts do not all at once make it evident that he graciously listens to our prayers. In the parable Christ describes to us a widow, who obtained what she wanted from an unjust and cruel judge, because she did not cease to make earnest demands. The leading truth conveyed is, that God does not all at once grant assistance to his people, because he chooses to be, as it were, wearied out by prayers; and that, however wretched and despicable may be the condition of those who pray to him, yet if they do not desist from the uninterrupted exercise of prayer, he will at length regard them and relieve their necessities.

1710–1714 · Matthew Henry, Commentary on Matthew 7.7-11

Here is a precept in three words to the same purport, Ask, Seek, Knock (v. 7); that is, in one word, "Pray; pray often; pray with sincerity and seriousness; pray, and pray again; make conscience of prayer, and be constant in it; make a business of prayer, and be earnest in it. Ask, as a beggar asks alms."

1710–1714 · Matthew Henry, Commentary on Luke 11.1-13

Note, The gift of the Holy Ghost is a gift we are every one of us concerned earnestly and constantly to pray for. (2.) The encouragement he gives us to hope that we shall speed in this prayer: Your heavenly Father will give. It is in his power to give the Spirit; he has all good things to bestow, wrapped up in that one; but that is not all, it is in his promise, the gift of the Holy Ghost is in the covenant, Acts ii. 33, 38, and it is here inferred from parents' readiness to supply their children's needs, and gratify their desires, when they are natural and proper. If the child ask for a serpent, or a scorpion, the father, in kindness, will deny him, but not if he ask for what is needful, and will be nourishing. When God's children ask for the Spirit, they do, in effect, ask for bread; for the Spirit is the staff of life; nay, he is the Author of the soul's life. If our earthly parents, though evil, be yet so kind, if they, though weak, be yet so knowing, that they not only give, but give with discretion, give what is best, in the best manner and time, much more will our heavenly Father, who infinitely excels the fathers of our flesh both in wisdom and goodness, give us his Holy Spirit.

1726 · William Law, A Practical Treatise upon Christian Perfection 12

The apostle tells us, that this parable was to teach men to pray always, and not to faint; and it is plain to any one that reads it, that it has no other intent, but to recommend continuance and importunity, as the most prevailing qualifications of prayer. The widow is relieved; not because she asked relief, but because she continued asking it: and God is said to avenge his elect; not because they cry to him now and then, but because they cry day and night.

1834 · Albert Barnes, Notes on the Bible: Matthew 7.7

Ask, and it shall be given you ... - There are here three different forms presented of seeking the things which we need from God - asking, seeking, and knocking. The latter is taken from the act of knocking at a door for admittance. See Luk 13:25; Rev 3:20. The phrases signify to seek with earnestness, diligence, and perseverance. The promise is, that what we seek shall be given us. It is of course implied that we seek with a proper spirit, with humility, sincerity, and perseverance. It is implied, also, that we ask the things which it may be consistent for God to give - that is, things which he has promised to give, and which would be best for us, and most for his own honor, 1Jo 5:14. Of that God is to be the judge.

1834 · Albert Barnes, Notes on the Bible: Luke 11.1

Teach us to pray - Probably they had been struck with the excellency and fervor of his prayers, and, recollecting that "John" had taught his disciples to pray, they asked him also to teach "them." We learn, therefore: 1. That the gifts and graces of others should lead us to desire the same. 2. That the true method of praying can be learned only by our being properly taught. Indeed, we cannot pray acceptably at all unless God shall teach us how to pray. 3. That it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his presence.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 11.5-13

We learn, for another thing, from these verses, how wide and encouraging are the promises which the Lord Jesus holds out to prayer. The striking words in which they are clothed are familiar to us if any are in the Bible--"Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened unto you." The solemn declaration which follows, appears intended to make assurance doubly sure--"Everyone that asks receives, and he that seeks finds, and to him that knocks it shall be opened." The heart-searching argument which concludes the passage, leaves faithlessness and unbelief without excuse--"If you being evil, know how to give good gifts unto your children--how much more shall your heavenly Father give the Holy Spirit to those who ask him."

1871 · David Brown, Commentary Critical and Explanatory on Matthew 7.8

For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened—Of course, it is presumed that he asks aright—that is, in faith—and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering (undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord" (Jas 1:5-7). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (Jas 4:3).

1871 · David Brown, Commentary Critical and Explanatory on Matthew 7.7

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you—Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts.

1873 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 19 (1873) 1091

All varieties of true prayer shall meet with responses from Heaven. Now observe that these varieties of prayer are put on an ascending scale. It is said first that we ask—I suppose that refers to the prayer which is a mere statement of our needs in which we tell the Lord that we need this and that and ask Him to grant it to us. But as we learn the art of prayer we go on further to seek—which signifies that we marshal our arguments and plead reasons for the granting of our desires—and we begin to wrestle with God for the mercies needed. And if the blessings come not, we then rise to the third degree which is knocking—we become importunate—we are not content with asking and giving reasons, but we throw the whole earnestness of our being into our requests and practice the text which says, "the kingdom of Heaven suffers violence and the violent take it by force."

1883 · Alfred Edersheim, The Life and Times of Jesus the Messiah 4.15

‘I tell you, even if he will not give him, rising up, because he is his friend, yet at least on account of his importunity, he will rise up and give him as many as he needeth.’ This literal rendering will, it is hoped, remove some of the seeming difficulties of the Parable. It is a gross misunderstanding to describe it as presenting a mechanical view of prayer: as if it implied, either that God was unwilling to answer; or else, that prayer, otherwise unheard, would be answered merely for its importunity. It must be remembered, that he who is within is a friend, and that, under circumstances, he would at once have complied with the request. But, in this case, there were special difficulties, which are represented as very great; it is midnight; he has retired to bed, and with his children; the door is locked. And the lesson is, that where, for some reasons, there are, or seem, special difficulties to an answer to our prayers (it is very late, the door is no longer open, the children have already been gathered in), the importunity arising from the sense of our absolute need, and the knowledge that He is our Friend, and that He has bread, will ultimately prevail. The difficulty is not as to the giving, but as the giving then - ‘rising up,’ and this is overcome by perseverance, so that (to return to the Parable), if he will not rise up because he is his friend, yet at least he will rise because of his importunity, and not only give him ‘three’ loaves, but, in general, ‘as many as he needeth.’

1883 · Alfred Edersheim, The Life and Times of Jesus the Messiah 5.2

These two things follow: faith gives absolute power in prayer, but it is also its moral condition. None other than this is faith; and none other than faith - absolute, simple, trustful - gives glory to God, or has the promise. This is, so to speak, the New Testament application of the first Table of the Law, summed up in the ‘Thou shalt love the Lord thy God.’ But there is yet another moral condition of prayer closely connected with the first - a New Testament application of the second Table of the Law, summed up in the ‘Thou shalt love thy neighbour as thyself.’ If the first moral condition was God-ward, the second is man-ward; if the first bound us to faith, the second binds us to charity, while hope, the expectancy of answered prayer, is the link connecting the two. Prayer, unlimited in its possibilities, stands midway between heaven and earth; with one hand it reaches up to heaven, with the other down to earth; in it, faith prepares to receive, what charity is ready to dispense. He who so prays believes in God and loves man; such prayer is not selfish, self-seeking, self-conscious; least of all, is it compatible with mindfulness of wrongs, or an unforgiving spirit.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 5

The first time He had spoken of the Father who is to be found in secret, and rewards openly, and had given us the pattern prayer (Matt. vi. 5-15). Here He wants to teach us what in all Scripture is considered the chief thing in prayer: the assurance that prayer will be heard and answered. Observe how He uses words which mean almost the same thing, and each time repeats the promise so distinctly: ‘Ye shall receive, ye shall find, it shall be opened unto you;’ and then gives as ground for such assurance the law of the kingdom: ‘He that asketh, receiveth; he that seeketh, findeth; to him that knocketh, it shall be opened.’ We cannot but feel how in this sixfold repetition He wants to impress deep on our minds this one truth, that we may and must most confidently expect an answer to our prayer. Next to the revelation of the Father’s love, there is, in the whole course of the school of prayer, not a more important lesson than this: Every one that asketh, receiveth.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 5

Seek is the word Scripture uses of God Himself; Christ assures me that I can find Himself. But it is not enough to find God in time of need, without coming to abiding fellowship: KNOCK speaks of admission to dwell with Him and in Him. Asking and receiving the gift would thus lead to seeking and finding the Giver, and this again to the knocking and opening of the door of the Father’s home and love. One thing is sure: the Lord does want us to count most certainly on it that asking, seeking, knocking, cannot be in vain: receiving an answer, finding God, the opened heart and home of God, are the certain fruit of prayer.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 8

Nothing is at first so strange to us as that God should really require persevering prayer, that there should be a real spiritual needs-be for importunity. To teach it us, the Master uses this almost strange parable. If the unfriendliness of a selfish earthly friend can be conquered by importunity, how much more will it avail with the heavenly Friend, who does so love to give, but is held back by our spiritual unfitness, our incapacity to possess what He has to give. O let us thank Him that in delaying His answer He is educating us up to our true position and the exercise of all our power with Him, training us to live with Him in the fellowship of undoubting faith and trust, to be indeed the friends of God. And let us hold fast the threefold cord that cannot be broken: the hungry friend needing the help, and the praying friend seeking the help, and the Mighty Friend, loving to give as much as he needeth.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 11

As children we make known our desires in the countless things of daily life, and leave it to the Father to give or not as He thinks best. But the prayer of faith of which Jesus speaks is something different, something higher. When, whether in the greater interests of the Master’s work, or in the lesser concerns of our daily life, the soul is led to see how there is nothing that so honours the Father as the faith that is assured that He will do what He has said in giving us whatsoever we ask for, and takes its stand on the promise as brought home by the Spirit, it may know most certainly that it does receive exactly what it asks. Just see how clearly the Lord sets this before us in verse 23: ‘Whosoever shall not doubt in his heart, but shall believe that what he saith cometh to pass, he shall have it.’ This is the blessing of the prayer of faith of which Jesus speaks.

1885–1895 · Andrew Murray, With Christ in the School of Prayer 6

In these words our Lord proceeds further to confirm what He had said of the certainty of an answer to prayer. To remove all doubt, and show us on what sure ground His promise rests, He appeals to what every one has seen and experienced here on earth. We are all children, and know what we expected of our fathers. We are fathers, or continually see them; and everywhere we look upon it as the most natural thing there can be, for a father to hear his child. And the Lord asks us to look up from earthly parents, of whom the best are but evil, and to calculate HOW MUCH MORE the heavenly Father will give good gifts to them that ask Him. Jesus would lead us up to see, that as much greater as God is than sinful man, so much greater our assurance ought to be that He will more surely than any earthly father grant our childlike petitions. As much greater as God is than man, so much surer is it that prayer will be heard with the Father in heaven than with a father on earth.

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: Luke 11.1-13

In men’s giving it is not universally true that petitions are answered, nor that gifts are not given unasked. Nor is it true about God’s lower gifts, which are often bestowed on the unthankful, and not seldom refused to His children. But it is universally true in regard to His highest gifts, which are never withheld from the earnest asker who adds to his prayers fitting conduct, and prays always without fainting, and which are not and cannot be given unless desire for them opens the heart for their reception, and faith in God assures him who prays that he cannot ask in vain.

386–429 · Augustine of Hippo, Letters 130.28

For after the apostle said, “If we hope for that we see not, then do we with patience wait for it,” he added in the same passage, “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, with groanings which cannot be uttered. And He that searcheth the hearts knoweth what is in the mind of the Spirit, because He maketh intercession for the saints according to the will of God.” This is not to be understood as if it meant that the Holy Spirit of God, who is in the Trinity, God unchangeable, and is one God with the Father and the Son, intercedes for the saints like one who is not a divine person; for it is said, “He maketh intercession for the saints,” because He enables the saints to make intercession, as in another place it is said, “The Lord your God proveth you, that He may know whether ye love Him,” i.e. that He may make you know. He therefore makes the saints intercede with groanings which cannot be uttered, when He inspires them with longings for that great blessing, as yet unknown, for which we patiently wait. For how is that which is desired set forth in language if it be unknown, for if it were utterly unknown it would not be desired; and on the other hand, if it were seen, it would not be desired nor sought for with groanings?

1540 · John Calvin, Commentary on Romans 8.27

But he who searches hearts, etc. This is a remarkable reason for strengthening our confidence, that we are heard by God when we pray through his Spirit, for he thoroughly knows our desires, even as the thoughts of his own Spirit. And here must be noticed the suitableness of the word to know; for it intimates that God regards not these emotions of the Spirit as new and strange, or that he rejects them as unreasonable, but that he allows them, and at the same time kindly accepts them, as allowed and approved by him. As then Paul had before testified, that God then aids us when he draws us as it were into his own bosom, so now he adds another consolation, that our prayers, of which he is the director, shall by no means be disappointed.

1647 · Westminster Assembly, The Westminster Larger Catechism 182

Q. How doth the Spirit help us to pray? A. We not knowing what to pray for as we ought, the Spirit helpeth our infirmities, by enabling us to understand both for whom, and what, and how prayer is to be made; and by working and quickening in our hearts (although not in all persons, nor at all times, in the same measure) those apprehensions, affections, and graces which are requisite for the right performance of that duty.

1754 · John Wesley, Explanatory Notes on Romans 8.26

Likewise the Spirit - Nay, not only the universe, not only the children of God, but the Spirit of God also himself, as it were, groaneth, while he helpeth our infirmities, or weaknesses. Our understandings are weak, particularly in the things of God; our desires are weak; our prayers are weak. We know not - Many times. What we should pray for - Much less are we able to pray for it as we ought: but the Spirit maketh intercession for us - In our hearts, even as Christ does in heaven. With groanings - The matter of which is from ourselves, but the Spirit forms them; and they are frequently inexpressible, even by the faithful themselves.

1834 · Albert Barnes, Notes on the Bible: Romans 8.26

The word ἐντυνγχάνω entungchanō, however, is used several times. It means properly to be present with anyone for the purpose of aiding, as an advocate does in a court of justice; hence, to intercede for anyone, or to aid or assist in any manner. In this place it simply means that the Holy Spirit greatly assists or aids us; not by praying for us, but in our prayers and infirmities. With groanings - With sighs, or that deep feeling and intense anxiety which exists in the oppressed and burdened heart of the Christian. Which cannot be uttered - Or rather, perhaps, which is not uttered; those emotions which are too deep for utterance, or for expression in articulate language.

1900 · Reuben Archer Torrey, How to Pray 4

In Rom. 8:26,27 we are told, “And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered; and He that searcheth the hearts knoweth what is the mind of the spirit, because He maketh intercession for the saints ACCORDING TO THE WILL OF GOD.” (R.V.) Here we are distinctly told that the Spirit of God prays in us, draws out our prayer, in the line of God’s will. When we are thus led out by the Holy Spirit in any direction, to pray for any given object, we may do it in all confidence that it is God’s will, and that we are to get the very thing we ask of Him, even though there is no specific promise to cover the case.

1548 · John Calvin, Commentary on Philippians 4.6

With thanksgiving As many often pray to God amiss, full of complaints or of murmurings, as though they had just ground for accusing him, while others cannot brook delay, if he does not immediately gratify their desires, Paul on this account conjoins thanksgiving with prayers. It is as though he had said, that those things which are necessary for us ought to be desired by us from the Lord in such a way, that we, nevertheless, subject our affections to his good pleasure, and give thanks while presenting petitions. And, unquestionably, gratitude will have this effect upon us — that the will of God will be the grand sum of our desires.

c. 1550–1551 · John Calvin, Commentary on James 5.17

Lest any one should object and say, that we are far distant from the dignity of Elias, he places him in our own rank, by saying, that he was a mortal man and subject to the same passions with ourselves. For we profit less by the examples of saints, because we imagine them to have been half gods or heroes, who had peculiar intercourse with God; so that because they were heard, we receive no confidence. In order to shake off this heathen and profane superstition, James reminds us that the saints ought to be considered as having the infirmity of the flesh; so that we may learn to ascribe what they obtained from the Lord, not to their merits, but to the efficacy of prayer.

1551 · John Calvin, Commentary on 1 John 5.14

According to his will By this expression he meant by the way to remind us what is the right way or rule of praying, even when men subject their own wishes to God. For though God has promised to do whatsoever his people may ask, yet he does not allow them an unbridled liberty to ask whatever may come to their minds; but he has at the same time prescribed to them a law according to which they are to pray. And doubtless nothing is better for us than this restriction; for if it was allowed to every one of us to ask what he pleased, and if God were to indulge us in our wishes, it would be to provide very badly for us. For what may be expedient we know not; nay, we boil over with corrupt and hurtful desires. But God supplies a twofold remedy, lest we should pray otherwise than according to what his own will has prescribed; for he teaches us by his word what he would have us to ask, and he has also set over us his Spirit as our guide and ruler, to restrain our feelings, so as not to suffer them to wander beyond due bounds.

1553 · John Calvin, Commentary on John, part 2 (chapters 12-21) 16.24

But we ought to attend to the frequent repetition of this clause, that we must pray in the name of Christ. This teaches us that it is a wicked profanation of the name of God, when any one, leaving Christ out of view, ventures to present himself before the judgment-seat of God. And if this conviction be deeply impressed on our minds, that God will willingly and abundantly give to us whatever we shall ask in the name of his Son, we will not go hither and thither to call to our aid various advocates, but will be satisfied with having this single Advocate, who so frequently and so kindly offers to us his labors in our behalf. We are said to pray in the name of Christ when we take him as our Advocate, to reconcile us, and make us find favor with his Father, though we do not expressly mention his name with our lips.

1710–1714 · Matthew Henry, Commentary on John 14.12-14

To ask in Christ's name is, (1.) To plead his merit and intercession, and to depend upon that plea. The Old-Testament saints had an eye to this when they prayed for the Lord's sake (Dan. ix. 17), and for the sake of the anointed (Ps. lxxxiv. 9), but Christ's mediation is brought to a clearer light by the gospel, and so we are enabled more expressly to ask in his name. When Christ dictated the Lord's prayer, this was not inserted, because they did not then so fully understand this matter as they did afterwards, when the Spirit was poured out. If we ask in our own name, we cannot expect to speed, for, being strangers, we have no name in heaven; being sinners, we have an ill name there; but Christ's is a good name, well known in heaven, and very precious.

1754 · John Wesley, Explanatory Notes on Philippians 4.6

Be anxiously careful for nothing - If men are not gentle towards you, yet neither on this, nor any other account, be careful, but pray. Carefulness and prayer cannot stand together. In every thing - Great and small. Let your requests be made known - They who by a preposterous shame or distrustful modesty, cover, stifle, or keep in their desires, as if they were either too small or too great, must be racked with care; from which they are entirely delivered, who pour them out with a free and filial confidence. To God - It is not always proper to disclose them to men. By supplication - Which is the enlarging upon and pressing our petition.

1834 · Albert Barnes, Notes on the Bible: Philippians 4.6

The word used here - μεριμνᾶτε merimnate - does not mean that we are to exercise no care about worldly matters - no care to preserve our property, or to provide for our families (compare 1Ti 5:8); but that there is to be such confidence in God as to free the mind from anxiety, and such a sense of dependence on him as to keep it calm; see the subject explained in the notes on Mat 6:25. But in everything - Everything in reference to the supply of your wants, and the wants of your families; everything in respect to afflictions, embarrassments, and trials; and everything relating to your spiritual condition. There is nothing which pertains to body, mind, estate, friends, conflicts, losses, trials, hopes, fears, in reference to which we may not go and spread it all out before the Lord. By prayer and supplication - The word rendered "supplication" is a stronger term than the former. It is the mode of prayer which especially arises from the sense of "need," or "want" - from δέομαι deomai, "to want, to need."

1847 · Henry Edward Manning, Sermons, Volume 3 13

“Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.” And the promise is, not that we shall have whatsoever we may ask, but that we shall have peace. “And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.” We shall not, indeed, always have what we ask; but if we ask in faith, we shall always have peace.

1871 · A. R. Fausset, Commentary Critical and Explanatory on James 5.16

effectual—intense and fervent, not "wavering" (Jas 1:6), [Beza]. "When energized" by the Spirit, as those were who performed miracles [Hammond]. This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a special charism of the Spirit. Alford translates, "Availeth much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (Jas 2:24).

1905–1910 · Alexander Maclaren, Expositions of Holy Scripture: Philippians 4.6

'By prayer'—that does not mean, as a superficial experience of religion is apt to suppose it to mean, actual petition that follows. For a great many of us, the only notion that we have of prayer is asking God to give us something that we want. But there is a far higher region of communion than that, in which the soul seeks and finds, and sits and gazes, and aspiring possesses, and possessing aspires. Where there is no spoken petition for anything affecting outward life, there may be the prayer of contemplation such as the burning seraphs before the Throne do ever glow with. The prayer of silent submission, in which the will bows itself before God; the prayer of quiet trust, in which we do not so much seek as cleave; the prayer of still fruition—these, in Paul's conception of the true order, precede 'supplication.' And if we have such union with God, by realising His presence, by aspiration after Himself, by trusting Him and submission to Him, then we have the victorious antagonist of all our anxieties, and the 'cares that infest the day shall fold their tents' and 'silently steal away.'