Sermon on the Mount - Ask, Seek, and Knock

(Matthew 7:7-11)

By Mary Jane Chaignot

Categories: Sermon on the Mount, Sermon on the Mount (Bible Study)

Throughout this Sermon Jesus has commanded his disciples to not react with anger, to not retaliate, to love their enemies, to do good for those who hurt them, and the list goes on.
The only way this is possible is to forge an intimate relationship with the Father through prayer.
Yet, in 6:7-8 Jesus cautioned against repetitive prayers because pagans do that.
Here, though, he tells disciples to “ask, seek, and knock.”
To help remember: A = ask; S = seek; K = knock.
Now, is this in conflict with that passage in chapter 6 about not hounding God with prayer?
Scholars say, “No.”
There is a big difference.
Jesus has been commanding his disciples not to react, but to “think,” to do what is hard.
In order to be able to do this, disciples need wisdom and guidance. This comes from the Father.
So Jesus says, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.”
The three words, “ask, seek, and knock,” are all in the imperative. This means continuous action.
Disciples are to keep on asking, seeking, and knocking.
“It will be given” is in the passive; God is doing the giving.
This, by no means however, gives us a license for prayer to become an instrument of our own design.
There is also no direct object, no hint of what disciples should be asking for.
As attractive as it may be to pray for the right lottery number, that’s not what this is about.
Prayer doesn’t change God’s purpose or create His desire to give to us.
It changes us; it opens the way for Him to give to us.
Prayer makes us aware of our need.
This is also the most encouraging Biblical passage on prayer in the entire Sermon.
This promises unconditionally that asking, seeking, and knocking receives, finds, and gets in.
Now if you didn’t get it the first time, Jesus repeats it in the next sentence: “For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.”
So six times in two verses, he is begging us to pray.
And he says, “everyone”!
Furthermore, these words also include a sense of intensification.
What does that mean?
The person asking is in need of something and is willing to admit it – a good definition of humility.
That person also expects an answer. Asking God in prayer presupposes an expectation that God will answer.
“Seeking” takes “asking” one step farther. It implies action.
“Knocking” goes farther yet, implying perseverance.
Each one demands a little stronger effort on our part than the preceding one.
Moreover, each word is in the present tense, which again suggests a habit of prayer. This is not a one-time thing.
The corollary is that the petitioner will “receive, find, and the door will be opened.”
It might be helpful to remember that the words “receives, finds, and opens” are all in the present tense too.
Now, some have argued that this promises too much. Prayers aren’t always answered.
Those who have been disappointed by these words need to remember that God answers prayer in His way.
And God’s way is always rooted in wisdom and with love.
It also helps to know that answered prayer isn’t relegated to some future, far off time; the words are all in the present.
According to Jesus, praying does make a difference.
The text continues, “Which of you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake.”
These questions are written in a way that anticipates a negative answer.
Jesus is once again using a family image, which is the most fundamental and precious of all possible images, to illustrate God’s promises.
“Bread and fish” are every day, ordinary staples of life.
“Stones and serpents” look a little bit like them.
The serpent/snake, in this case, is most likely an eel, which is considered unclean.
“Bread and fish” are useful; the others are totally useless.
Earthly fathers do not mock the needs of their children; they provide for them on a daily basis.
Then comes a marvelous statement.
“If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!”
Some people hear this and argue for the inherent depravity of humanity. This statement claims that we are, after all, evil.
Well, this is a sobering statement about human nature.
However, this is a classic argument form that moves from the lesser to the greater.
It begins by acknowledging that “the evil one” knows how to give “good gifts!”
That evil one is still generous, thoughtful, and kind.
We don’t usually associate those qualities with someone who is evil, so maybe the purpose of the word “evil” in this passage is as a literary device that provides a huge contrast between us and the incredibly wonderful, unconditional goodness of the heavenly Father.
It is meant to illustrate the opposite ends of a continuum.
If someone on the low end of the continuum can give good gifts, just imagine the abundance of good gifts we can expect from the Father who is on the opposite end of the continuum!
Once again, we read, “How much more will your Father give….”
The Father gives good things, spiritual things.
He shows breathtaking readiness to give His asking children what is good for them.
And this is key. He gives to “those who ask him.”
Not only does this make this passage available to all, but it also connects to the initial “ask” sentences.
As such, it provides a framework indicating the beginning and end of the passage.
Throughout this passage, Jesus has been commanding us to “ask!”

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