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Jesus is revealing the Fatherhood of God, and now he is showing how that great truth is the basis of faith, and, in particular, the ground for confidence in prayer.

I. THE CALL TO PRAYER.

1. Thrice repeated. This threefold invitation shows us

(1) the importance of prayer;

(2) the backwardness of unbelief;

(3) the gracious kindness of Christ. It is not only permissible for us to pray; we are invited and urged to avail ourselves of the great privilege.

2. In varied forms.

(1) Ask. There are things that we want to receive. The simplest prayer is to ask for them.

(2) Seek. There are truths we desire to know - hidden treasures out of sight which urge our pursuit; and God himself is unseen, and at first seemingly distant and hidden behind the clouds. The soul cries in its distress, "Oh that I knew where I might find him!" This is a deeper, a more spiritual prayer.

(3) Knock. Now we have reached the third stage of prayer - not to obtain a gift, not to reach after the hidden treasure, but ourselves to enter the kingdom. Nothing apart from God will satisfy. Our great evil is not our poverty, but our exile. Our great blessing is not an enrichment where we are, but our reception into the Father's home.

3. With promise of success. Prayer is more than confiding in God. It is not a voice crying in the dark for its own relief, and satisfied without any reply. It must be answered, or it will despair. Christ teaches us that God gives in response to prayer what we should not receive without it. This cannot be because God is ignorant of our needs (Matthew 6:32), nor that he is reluctant to help. It must be because he sees that blessings which it would not be fitting to bestow on the careless, the distrustful, or the self-satisfied, may be bestowed with wholesome results on those who humbly trust him and prepare themselves to receive them.

II. THE GROUNDS OF CONFIDENCE.

1. The Fatherhood of God. This is a greater reason for confidence than any definite assurance of help. We delight to plead the promises; but what if we need something lying outside the range of them? or what if we dare not apply some of them to ourselves? We assure ourselves by meditating on the Divine covenant. But how can we be certain that we are parties to the covenant? And are there no blessings to be had that are not named in that deed? Here we have assurances of uncovenanted mercies. The father does not bind down his kindness to the limits of his promises. Because God is our Father, there is no limit to his willingness to help and bless.

2. The analogy of human families. It is customary with Christ to use his parables as arguments. He is often found reasoning from what is generally accepted among men. With him religion is so natural a thing that the very course of nature is a ground of assurance. It would be quite contrary to nature that God should not show his love as a Father. To disbelieve it is to believe an amazing monstrosity of unnatural heartlessness.

3. The superior goodness of God. The argument is a fortiori. Blind unbelief will not credit God with the common paternal instinct found even in sinful human parents. Thus it places him below man. But he is infinitely above man. Then he must be a better Father than the best of human parents. If imperfect fathers on earth will not deceive their children, much less will the perfect Father in heaven. Apply this

(1) to the cry for forgiveness;

(2) to the pursuit of the better life;

(3) to the hunger for a future life. - W.F.A.

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KJV: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

WEB: "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.