Matthew 7:7–7:11

Matthew 7:7-11 Matthew 7:7-11 Luke 11:5-13 7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened to you. 8. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. 9. Is there any man among you, who, if his son shall ask bread, will give him a ston? 10. Or if he shall ask a fish, does he offer him a serpent? 11. If you, then, though you are evil, know to give good gifts to your children, how much more shall your Father, who is in heaven, give good things, if you ask them from him? 5. And he saith to them, Which of you shall have a friend, and shall go to him at midnight, and shall say to him, Friend, lend me three loaves: 6. For a friend of mine hath come, on a journey, to me, and I have nothing to set before him. [465] 7. And he from within answering say, Trouble me not: the door is now shut, and my children are with me in bed: I cannot rise and give thee. 8. I say to you, Though he will not rise and give him because he is his friend, yet, on account of his importunity he will rise and give him as many as he needeth. 9. And I say to you, Aks, and it shall be given you: seek, and ye shall find: knock, and it shall be opened to you. 10. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. 11. And what father among you, from whom if his son shall ask bread, will give him a stone? Or, if a fish, will he for a fish give him a serpent? 12. Or, if he shall ask an egg, will he offer him a scorpion? 13. If you, then, though you are evil, know to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask him? Matthew 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. This ought to be carefully observed. First, we learn from it, that this rule of prayer is laid down and prescribed to us, that we may be fully convinced, that God will be gracious to us, and will listen to our requests. Again, whenever we engage in prayer, or whenever we feel that our ardor in prayer is not sufficiently strong, we ought to remember the gentle invitation, by which Christ assures us of God's fatherly kindness. Each of us, trusting to the grace of Christ, will thus attain confidence in prayer, and will venture freely to call upon God "through Jesus Christ our Lord, in whom (as Paul says) we have boldness and access with confidence by the faith of him," ( Ephesians 3:11 ,12.) But, as we are too prone to distrust, Christ, in order to correct this fault also, repeats the promise in a variety of words. He uses the metaphor seek, because we think, that those things which our wants and necessities require are far distant from us -- and knock, because our carnal senses imagine, that those things which are not immediately at hand are shut up. 8. For every one that asketh receiveth Some think that this is a proverbial saying taken from common life: but I am more inclined to a different view. Christ presents the grace of his Father to those who pray. He tells us, that God is of himself prepared to listen to us, provided we pray to him, and that his riches are at our command, provided we ask them. These words imply, that those who are destitute of what is necessary, and yet do not resort to this remedy for their poverty, are justly punished for their slothfulness. It is certain, indeed, that often, when believers are asleep, God keeps watch over their salvation, and anticipates their wishes. Nothing could be more miserable for us than that, amidst our great indifference, or--I would rather say--amidst our great stupidity, God were to wait for our prayers, or that, amidst our great thoughtlessness, he were to take no notice of us. Nay more, it is only from himself that he is induced to bestow upon us faith, which goes before all prayers in order and in time. But as Christ here addresses disciples, he merely reminds us in what manner our heavenly Father is pleased to bestow upon us his gifts. Though he gives all things freely to us, yet, in order to exercise our faith, he commands us to pray, that he may grant to our requests those blessings which flow from his undeserved goodness. 9. Is there any man among you? It is a comparison from the less to the greater. First, our Lord contrasts the malice of men with the boundless goodness of God. Self-love (philautia) renders us malicious: for every man is too much devoted to himself, and neglects and disregards others. But this vice yields to the stronger feelings of a father's love, so that men forget themselves, and give to their children with overflowing liberality. Whence comes this, but because God, of whom the whole family in heaven and earth is named, ( Ephesians 3:15 ,) drops into their hearts a portion of his goodness? But if the little drops produce such an amount of beneficence, what ought we to expect from the inexhaustible ocean? Would God, who thus opens the hearts of men, shut his own? Let us also remember that passage of Isaiah, "Though a mother forget her children," ( Isaiah 49:15 ,) yet the Lord will be like himself, [466] and will always show himself to be a Father. 11. Your Father will give good things This is expressly mentioned by Christ, that believers may not give way to foolish and improper desires in prayer. We know how great influence, in this respect, is exerted by the excesses and presumption of our flesh. There is nothing which we do not allow ourselves to ask from God; and if he does not humor our folly, we exclaim against him. Christ therefore enjoins us to submit our desires to the will of God, that he may give us nothing more than he knows to be advantageous. We must not think that he takes no notice of us, when he does not answer our wishes: for he has a right to distinguish what we actually need. All our affections being blind, the rule of prayer must be sought from the word of God: for we are not competent judges of so weighty a matter. He who desires to approach God with the conviction that he will be heard, must learn to restrain his heart from asking any thing that is not agreeable to his will. "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts." ( James 4:3 ) Instead of good things (agatha) in the last clause, Luke says the Holy Spirit This does not exclude other benefits, but points out what we ought chiefly to ask: for we ought never to forget the exhortation, Seek first the kingdom of God, and his righteousness; and all other things shall be added to you, ( Matthew 6:33 .) It is the duty of the children of God, when they engage in prayer, to strip themselves of earthly affections, and to rise to meditation on the spiritual life. In this way, they will set little value on food and clothing, as compared to the earnest and pledge of their adoption, ( Romans 8:15 ; Ephesians 1:14 :) and when God has given so valuable a treasure, he will not refuse smaller favors. Luke 11:5. Which of you shall have a friend, Luke adds this comparison, which is not mentioned by Matthew. The general instruction conveyed by it is this: Believers ought not to be discouraged, if they do not immediately obtain their desires, or if they find them difficult to be obtained: for if, among men, importunity of asking extorts what a person would not willingly do, we have no reason to doubt that God will listen to us, if we persevere constantly in prayer, and if our minds do not slacken through difficulty or delay. Footnotes: [465] "Car un mien ami m'est venu voir en passant;" -- "for a friend of mine has come to see." [466] "Le Seigneur ne changera point;" -- "the Lord will not change."

{3} Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: (3) Prayers are a sure refuge in all miseries.

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: Ask, and it shall be given you, … — Whereas it might be objected, -These are hard lessons, neither know we how to quit ourselves in the discharge of them; our Saviour answers, as Isaiah did before him, "Seek ye the Lord while he may be found, call ye upon him while he is near," Isaiah 55:6 ; and as St James adviseth after him, James 1:5 "If any man want wisdom, let him ask it of God." "Ask," saith he, "and it shall be given you." Run to the great Doctor of the Church, as Agur did to Ithiel and Ucal, Proverbs 30:1 , and he will teach you; seek his face and favour, and ye shall surely find it; knock at the beautiful gate of heaven with the hand of faith, and it shall open unto you (as the iron gate did to Peter) of its own accord, Acts 12:10 . Elisha’s staff was laid (by his appointment) upon the dead child’s face, but there was neither voice nor hearing. He went therefore himself, and shut the door upon them twain, and prayed unto the Lord, 2 Kings 4:31 ; 2 Kings 4:33 . This staff he knew was long enough to reach up to heaven, to knock at those gates, yea, to wrench them open. "Ask, therefore, that your joy may be full." "Hitherto ye have asked me nothing," saith Christ, disliking our dulness to this duty. Quid est cur nihil petis? pete ne privatus de me queraris, said Severus the emperor to his courtiers: What meanest thou to ask nothing of me? Ask, that thou mayest have no cause of complaint against me. And Pope Nicholas V (a great favourer of learning), when he was told of some in Rome that made good verses; "They cannot be good poets," said he, "and I not know them. Why come they not to me, if good, qui poetis etiam malis pateo, who am a friend to poets though not so good?" Christ soliciteth suitors, "and the Father seeketh such to worship him," John 4:23 ; not for anything he gets by it, but merely for our benefit; as the sun draws up vapours from the earth not for itself, but to moisten and fatten the earth therewith. And although he come not ever at first call, yet be not discouraged with silence or sad answers. He is nearest to such suitors as, with Mary, cannot see him for their tears and griefs; if, with her, they continue to seek him in humility; if they rest not rapping and bouncing at his gates, he will open unto them, for their importunity, Luke 18:5-7 . The saints sometimes have present audience, as Eliezer, Genesis 24:15 ; Daniel; Daniel 9:23 the disciples, Acts 4:31 ; and Luther, who came leaping out of his closet with Vicimus, Vicimus We conquer, we conquer, in his mouth. But what if they have not? far be it from them to think that God is asleep or gone a journey, as the prophet jeereth at Baal; or that he wanteth ears, as the image of Jupiter did at Crete. ( Cretae Iovis est imago, auribus carens. ) The Creteans have an image of Jupiter without ears. Questionless he that bids us ask, meaneth to give; as when we bid our children say, "I pray you, father, give me such a thing," we do it not but when we mean to give it them. If he defer help let it humble us, as it did David, Psalms 22:2 ; "I cry in the daytime, but thou hearest not," … "But thou art holy," … Others have prayed and sped: "Our fathers trusted in thee, they cried unto thee and were delivered: but I am a worm and no man, yet will I call upon him" (not only in my sinking, but) from the bottom of the deeps. Let it also quicken us to further fervency, as it did St Paul, 2 Corinthians 12:8 , and the Church, Psalms 80:3 ; Psalms 80:7-19 ; never giving over the suit (with the importunate widow, Luke 18:5 ) till we have obtained it. He that prayeth, moveth God, not as an orator moveth hearers, but as a child his father. The end of oratory is to speak persuasively, not always to persuade; but the end of prayer is to prevail and speed; ye which are God’s remembrancers, give him no rest till ye have what ye beg. Isaiah 62:7 . It shows instantissimam necessitatem. Aug. Ask, seek, knock; use an unwearied importunity; slip not any opportunity, pray without ceasing, pray continually; set aside all for prayer, wait upon it (as the word signifieth), Colossians 4:2 ; cf. Acts 10:7 . τη προσευχη προσκαρτερειτε , Colossians 4:2 ; Romans 12:12 . But must we never leave praying, may some say, till we have our request granted? there are other things to be done. True, and you must give over the words of a prayer for a season, but never the suit of prayer. A beggar, for example, comes to a rich man’s gate, and cries for an alms, but none there answers him. He being a poor man hath something else to do than to beg; and therefore he sits him down and knits or knocks, or patches, …, and between the times, begs and works, works and begs. So should we, follow our necessary business, and yet continue our suit for grace. And the rather because beggars hold out to ask, where yet they have no promise it shall be given them; nay, when (many times) they are frowned upon, threatened, punished for begging. And whereas beggars come no nearer the house than the porch or entry, and so know not whether the master of the house be providing for them an alms or a cudgel. All God’s petitioners, that call upon him in truth, are admitted into the parlour, as I may so say, into God’s special presence. "An hypocrite shall not come before him," Job 13:16 ; "but the upright shall dwell in his presence," Psalms 140:13 ; "He hideth not his face from such, but when they cry he heareth," Psalms 22:24 . And it shall be given you — It is not said what shall be given, because the gift is above all name, saith Austin. Like as Amos 4:12 ; "Thus will I do unto thee:" thus? how? Non nominat mala, ut omnia timeant, saith Ribera out of Jerome. No evil is named, that they may fear all.

See Poole on " Matthew 7:8 " .

Ask and it shall be given you,.... This is to be understood of asking of God in prayer, for such things as are wanting; whether of a temporal nature, as food and raiment, which Christ, in the former chapter, had warned against an immoderate and anxious concern for; or of a spiritual nature, as grace, and wisdom to behave in a proper manner, both towards God and men: and such, who ask according to the will of God, in the name of Christ, and under the direction, guidance, and influence of the Spirit, who ask in faith and fear, and with submission to the divine will, shall have what they ask for; not as what they deserve, but as a free gift. Seek, and ye shall find. This is still meant of prayer, and of seeking God, his face and favour: which such shall find, who seek in a right way, by Christ, and with their whole hearts, diligently: knock and it shall be opened unto you as beggars do, who use much importunity for relief and assistance. So men should stand and knock at the door of mercy, which will not always be shut against them. Faith in prayer is a key that opens this door, when a poor soul finds grace and mercy to help it in time of need. Our Lord's design is to express the nature, fervour, and constancy of prayer, and to encourage to it.

Prayer is the appointed means for obtaining what we need. Pray; pray often; make a business of prayer, and be serious and earnest in it. Ask, as a beggar asks alms. Ask, as a traveller asks the way. Seek, as for a thing of value that we have lost; or as the merchantman that seeks goodly pearls. Knock, as he that desires to enter into the house knocks at the door. Sin has shut and barred the door against us; by prayer we knock. Whatever you pray for, according to the promise, shall be given you, if God see it fit for you, and what would you have more? This is made to apply to all that pray aright; every one that asketh receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, all are alike welcome to the throne of grace, if they come in faith. It is explained by a comparison taken from earthly parents, and their readiness to give their children what they ask. Parents are often foolishly fond, but God is all-wise; he knows what we need, what we desire, and what is fit for us. Let us never suppose our heavenly Father would bid us pray, and then refuse to hear, or give us what would be hurtful.

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. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.

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 Luke 13:25 ; Revelation 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, 1 John 5:14 . Of that God is to be the judge. And here there is the utmost latitude which a creature can ask. God is willing to provide for us, to forgive our sins, to save our souls, to befriend us in trial, to comfort us in death, to extend the gospel through the world. Man "can" ask no higher things of God; and these he may ask, assured that he is willing to grant them. Christ encourages us to do this by the conduct of parents. No parent turns away his child with that which would be injurious. He would not give him a stone instead of bread, or a serpent instead of a fish. God is better and kinder than the most tender earthly parents; and with what confidence, therefore, may we come as his children, and ask what we need! Parents, he says, are evil; that is, are imperfect, often partial, and not unfrequently passionate; but God is free from all this, and therefore is ready and willing to aid us. Every one that asketh receiveth - That is, every one that asks aright; that prays in faith, and in submission to the will of God. He does not always give the very thing which we ask, but he gives what would be better. A parent will not always confer the "very thing" which a child asks, but he will seek the welfare of the child, and give what he thinks will be most for its good. Paul asked that the thorn from his flesh might be removed. God did not "literally" grant the request, but told him that his "grace" should be "sufficient" for him. See the notes at 2 Corinthians 12:7-9 . A fish - A fish has some resemblance to a serpent; yet no parent would attempt to deceive his child in this. So God will not give to us that which might appear to be of use, but which would be injurious.