I. We have in these words, not a formal definition of prayer, but an incidental definition of prayer, and a most complete definition. We have it in the little word "ask." To pray to God is to ask of God. "Ask," said Christ; and the more simple and childlike the asking the better.
II. We have here a recognition of the hindrances which we meet in prayer. The blessings that we want are sometimes visible in God's hands; God seems to be standing before us with the very mercies that we require, holding them out to us then "ask." But mercies are sometimes hid, as in God's treasures then "seek." The blessings are sometimes deposited, as in holy places then "knock." In one word, instead of being hindered by hindrances to prayer "ask" "seek" "knock."
III. Observe, there is here a positive injunction. The text is not, you may pray, but "ask." Prayer is not optional. I mustpray, if I be a true disciple, and if I be an obedient child; and if I cannot pray with these eyes open, regarding prayer as a privilege, then I must pray as a duty.
IV. Christ stimulates to obedience by words of encouragement. (1) In the first place, He calls attention to universal experience. " Every onethat asketh receiveth." (2) As a further encouragement, Christ points to the conduct of parents towards their children. (3) Christ gives force to His illustration by a gentle reference to our common depravity. "If ye then, being evil." The very incidental nature of the recognition of our sinfulness shows how constantly it was before Christ, and how much He thought of it.
S. Martin, Westminster Chapel Pulpit,4th series, No. 20.
The Strength of Wishes.
The text certifies in truth to the power of strong wishes. Asking, seeking, knocking all these express earnest wishes of the heart, which have put themselves in the shape of addresses to God. If we do not become believing or serious Christians, Scripture says it is because we have no real wish to become so. We do not ask, or seek, or knock: if we did we should obtain.
I. Think of the keenness and force of the wishes we form with respect to various temporal advantages, whether of mind or outward fortune. The sight of success in any human faculties, in any particular kind of address, or in science or art, or manner, stirs up at once the natural emulation of the human heart, and sets men thinking and dreaming of it and wishing it for themselves. Who can live in the world without becoming aware that the very air which surrounds him is cut through in all directions by wishes eager, impetuous wishes; wishes happy or sad, according as they promise or not their own fulfilment.
II. What, then, if people, instead of wishing for art, or quickness, or dexterity, or other such gifts, with that sharpness of desire they do, could from the heart wish that they were religious the teaching of Scripture is that the strong wish for this state of mind will be itself the means of obtaining it. Only wish for this temper really and steadily, and your wish will fulfil itself. Wish devoutly, not as if your own will and power could accomplish the wish, but under a deep sense of the power of God to work what He will within us, and to move us from the bottom of our hearts to good, and your wish will be fulfilled. Religion, while it promises so much, takes high ground in its conditions; it must be felt as the first want, as an imperious need of the soul; otherwise the wish for it does nothing and has no power. So deep is the instinctive feeling in the human mind of the power of a real wish in spiritual things, that a worldly man rejects it and puts it from him, as if it would be only too sure to effect the change in him if it stayed; and he does not want to be changed.
J. B. Mozley, University Sermons,p. 213.
Reference: Matthew 7:7; Matthew 7:8. R. Lee, Sermons,p. 57.