Mateus 7:7-8

DISCOURSE: 1328
THE IMPORTANCE AND EFFICACY OF PRAYER

Mateus 7:7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

WE need not look for a connexion in every part of our Lord’s Sermon on the Mount; because the account of it which we have in this Gospel is nothing more than an epitome, in which only the principal heads, together with some important sayings, are recorded. But, if we suppose the words of our text to arise from what has just preceded them, the connexion may easily be found. The commands, to abstain from all uncharitable judgment, and to be intent rather on searching out and removing our own imperfections, and even when the faults of our neighbour are most glaring, to exercise much prudence and caution in reproving him; these commands, I say, are difficult to be obeyed: and therefore our Lord encourages us by the consideration, that we may obtain by prayer whatever wisdom or strength we may stand in need of. The import of the text, however, will be the same, whether we take it as detached from the preceding context, or as connected with it; and it will naturally lead us to set before you the nature, the importance, and the efficacy of prayer.

I. Its nature—

Prayer is not indeed defined in the words before us; but we may collect from the different terms by which it is designated, what are its inseparable attendants and its characteristic marks;

1. Earnest desires—

[The words, “ask,” “seek,” “knock,” must certainly imply a solicitude to obtain some specific object. Now this is the very life and essence of prayer. It is not the posture of the body, or a repeating of any words, either with or without a form, that can be called prayer; but a prostration of the soul before God, accompanied with an ardent desire of acceptance with him. We may confess our vileness in the most humiliating terms, or petition for mercy with the most suitable pleas, or render thanks to God in copious and devout acknowledgments; and yet, if our hearts have not felt what our lips have uttered, we have offered no acceptable service to God; “we have worshipped him in vain, because we have drawn nigh to him with our lips when our hearts were far from him.” Desires in the soul will be accounted as prayer, though not expressed in words [Note: Isaías 26:8; Salmos 38:9; Romanos 8:26.]; but words without desires are no better than a solemn mockery.]

2. Persevering endeavours—

[A mere exclamation under an impression of terror cannot be considered as prayer; prayer imports such a desire after divine blessings as engages us in the pursuit of them from day to day; and this also is intimated in the very terms of our text. “Asking” only is not prayer, unless we “seek” also for the things in God’s appointed way; nor is “seeking” sufficient, if we do not, like persons anxious to obtain an answer, continue “knocking” at the door of mercy. We do not indeed deny but that a prayer may be offered by one who speedily turns back again from God; but it is not accepted; and it is of acceptable prayer that we speak; for nothing else deserves the name of prayer. Whatever therefore a person may do on some particular occasion, he prays not to any good purpose, unless he “set his face” determinately to seek after God, and to obtain from him those daily supplies of mercy and grace which his soul needeth. Hence the command of God is, “Pray without ceasing;” “Continue instant in prayer;” “Pray with all prayer and supplication in the Spirit, watching thereunto with all perseverance [Note: Efésios 6:18.]”

3. Humble expectation—

[Here again the terms of our text afford us a correct idea of the duty of prayer. It is evident that when a person “asks,” it is with some hope of receiving; and when he “seeks,” he has some prospect of finding; and if he “knock” at a door, it is with some expectation that it shall be opened to him. Now this, beyond every thing else, marks the true character of prayer. “In the morning will I direct my prayer unto thee,” says the Psalmist, “and will look up [Note: Salmos 5:3.];” that is, I will look up in expectation of receiving an answer to my prayers. It is to the prayer of faith that the promise of an answer is given: “Whatsoever ye shall ask, believing, ye shall receive.” Prayer destitute of this qualification is declared to be of no avail whatever: the man that offers it “must not think of receiving any thing from the Lord [Note: Tiago 1:5.].” Hence the true and acceptable suppliant is distinguished as “looking unto God as a servant does to the hand of his master [Note: Salmos 123:2.],” and as “waiting upon God for his salvation [Note: Salmos 130:5.].”]

The nature of prayer being explained from the text, we proceed to notice,

II.

Its importance—

[We cannot but observe throughout the whole text the inseparable connexion between the means and the end. It is thought by many that it is unnecessary to pray; because God, being omniscient, stands in no need of information from us; and being of his own nature inclined to mercy, he needs not our importunity to prevail upon him. But these objections betray an utter ignorance of the intent of prayer. Prayer is not intended to give information to God, but to impress our own minds with a sense of our dependence upon him, and to give him glory as the only fountain of all our benefits. Moreover, prayer, though often represented as prevailing with God, is not designed to dispose him to any thing to which he was before averse; but only to bring our souls to such a state as may prepare us for a worthy reception of those blessings which God has previously determined to bestow. Though, therefore, prayer does not answer, nor is intended to answer, the ends which ignorant persons are ready to suppose, it does answer the most valuable ends; which are intimately connected with the salvation of our souls.
But we will suppose that there were no connexion whatever between the means and the end; still, if God has united them, it does not become us to put them asunder; nor can we ever expect the Divine blessing, if we attempt to separate them. Moses was commanded to take his stick, or rod, and with that to work miracles in Egypt. What would he have wrought, if, in contempt of such means, he had left his rod behind him? The Israelites were commanded to march round Jericho on seven successive days, and then to blow with rams’ horns. Suppose they had disregarded these means on account of their inadequacy to produce any important result, would the walls of Jericho have fallen down? Or if Naaman had persisted in preferring the waters of Abana and Pharpar to those of Jordan, would he have been healed of his leprosy? Thus then, whether prayer have any proper effect or not, we must use it as God’s ordinance; and if we will not use it, we shall infallibly lose those blessings, which, in the use of the appointed means, we might otherwise attain. True, it is said of the Gentiles, that “God was found of them that sought him not;” but this refers only to their heathen state: for none ever ultimately found him, who did not walk with him in the daily exercise of faith and prayer: nor can there be found in all the sacred volume one single word that justifies a hope of obtaining any thing at God’s hands in the neglect of this sacred duty [Note: Tiago 4:2.]

On the contrary, when prayer is offered aright, the whole inspired volume attests,

III.

Its efficacy—

[Nothing can be more express than the declarations of our text on this subject. The repetition of them is intended to assure us that no man shall ever “seek God’s face in vain.” It is of importance to observe, that in the promises before us there is no limitation whatever, either as to the person asking or the blessing desired. A person may have been as wicked as Manasseh himself, yet shall he not be cast out, provided he come to God with unfeigned penitence in the name of Jesus Christ. It must be remembered, that, since the coming of Christ, it is indispensably necessary that we should offer all our petitions in his name. This, in fact, was done even under the Jewish dispensation: for every penitent was obliged to put his hand upon the head of his sacrifice; and, when the Jews were in captivity, and consequently were unable to offer sacrifices, they must look towards the temple; which was a distinguished type of Christ, “in whom dwelt all the fulness of the Godhead bodily.” Let but our prayers be offered in an humble dependence on the sacrifice and intercession of Jesus Christ, and they shall assuredly prevail. God may not indeed answer us immediately; and, it may be, that he may not grant the precise thing which we pray for; but he will answer in the best time, and in the best manner, granting that which eventually will be most conducive to his own glory and to our good. David and the Canaanitish woman were suffered to wait for the blessings they desired [Note: Salmos 40:1; Salmos 69:3.Mateus 15:22.]; and St. Paul, yea, and Christ himself too, were answered, not so much according to the letter, as according to the spirit, of their petitions [Note: 2 Coríntios 12:7; Hebreus 5:7.]. But if we tarry the Lord’s leisure, we may be as “confident” of an answer to our prayers, as of our own existence [Note: 1 João 5:14.]

In this subject we may find abundant matter,
1.

For reproof—

[How many have never gone beyond the mere forms of prayer; and remain unmoved even when their self-deceit and hypocrisy are thus plainly set before them! How astonishing is this! Methinks, if God had appointed only one hour in a man’s life, wherein he should be at liberty to avail himself of the gracious promises in the text, one would suppose that the whole universe should not be able to divert his attention from this sacred duty: he would long for the appointed season to arrive; he would meditate beforehand on every thing which he could desire to obtain; and he would employ every moment of the prescribed time in most importunate supplications. So, I say, we might suppose; but experience proves, that, notwithstanding there is not an hour in our whole lives wherein we may not avail ourselves of this privilege, the generality have never found one single hour for that holy employment. But would it be thus if God were for one hour to allow this privilege to those who are shut up in hell? If the doors of hell might be opened for their escape, would they neglect to “knock?” If all the blessings of grace and glory might be obtained by them, would they neglect to “ask?” O then, let us “seek the Lord whilst he is near; let us call upon him, whilst he may be found.” Think what a bitter reflection it will be in the eternal world, that we might have escaped the miseries of hell, and obtained the glory of heaven, by the exercise of humble and believing prayer, and we would not: we did not regard either the one or the other, as worth asking for. O that we may now be convinced of our folly, and not be left to bewail it to all eternity!]

2. For encouragement—

[If God had bidden us do some great thing to obtain his favour, we should have been ready to do it. The poor benighted heathen, what pains and penances do not they undergo to obtain the favour of their gods! Yet no such things are required of us: we have nothing to do, but to “ask, and seek, and knock.” Surely we should rejoice in so great a privilege, and determine to “take the kingdom of heaven by the holy violence” of faith and prayer.

But some are discouraged, because they cannot pray with any fluency or enlargement of heart. Let not this however distress the minds of any. It is humility, and not fluency, that makes our prayers acceptable: and many a person who can only seek the Lord with sighs, and groans, and tears, will find acceptance with him, whilst others, who are admired by men, or filled with self-complacency, will be rejected. Never, from the foundation of the world, was there a better prayer than that of the publican, “God be merciful to me a sinner!”

But some are discouraged because they have prayed long without receiving any answer to their prayers. Let not, however, any despond on this account. God may have answered them, though not precisely in the way that they expected: and the very continuance of their prayers is an evidence that they have not prayed in vain. It is evident at least that God has given them his Holy Spirit, as a Spirit of grace and of supplication; and this is a pledge and earnest of other blessings which they stand in need of. Let them “tarry the Lord’s leisure, and he will comfort their hearts;” “let them wait, I say, upon the Lord [Note: See Isaías 40:30. exemplified by Lucas 11:1; Lucas 18:1.].”]