Mat 7:7, 21:22, Joh 3:22, 15:7, Jam 1:5 | Barnes | STEP | Verse 7. Ask, and it shall be given you , etc. 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 . The phrases signify to seek with earnestness, and 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 his kingdom, . 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 unsatisfactory or injurious. He would not give him a stone instead of bread, nor 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, blind, and sometimes 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, . 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. (v) "shall be give you"

Matthew 7:7

Verse 7. Ask, and it shall be given you, etc. 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 Lk 11:7, Rev 3:20. The phrases signify to seek with earnestness, and 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 his kingdom, 1Jn 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 unsatisfactory or injurious. He would not give him a stone instead of bread, nor 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, blind, and sometimes 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, 2Cor 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.

(v) "shall be give you" Isa 55:6, Lk 18:1

Matthew 21:22

Verse 22. And all things, etc. He adds an encouragement for them to pray, assuring them that they should have all things which they asked. This promise was evidently a special one, given to them in regard to working miracles. To them it was true. But it is manifest that we have no right to apply this promise to ourselves. It was designed specially for the apostles; nor have we a right to turn it from its original meaning.

(m) "in prayer" Mt 7:7, Mk 11:24, Jas 5:16, 1Jn 3:22, 5:14

John 3:22

Verse 22. Land of Judea. The region round about Jerusalem.

And baptized. Jesus did not himself administer the ordinance of baptism, but his disciples did it by his direction and authority, Jn 4:2.

(u) "and baptized" Jn 4:2

John 15:7

Verse 15. My words. My doctrine; my commandments.

Abide in you. Not only are remembered, but are suffered to remain in you as a living principle, to regulate your affections and life.

Ye shall ask, &c. See Jn 14:13. This promise had particular reference to the apostles. It is applicable to other Christians only so far as they are in circumstances similar to the apostles, and only so far as they possess their spirit. We learn from it that it is only when we keep the commandments of Christ--only when we live by faith in him, and his words are suffered to control our conduct and affections, that our prayers will be heard. Were we perfect in all things, he would always hear us, and we should be kept from making an improper petition; but just so far as men regard iniquity in their heart, the Lord will not hear them, Ps 66:18.

(i) "Ye shall ask" Jn 16:23

James 1:5

Verse 5. If any of you lack wisdom. Probably this refers particularly to the kind of wisdom which they would need in their trials, to enable them to bear them in a proper manner; for there is nothing in which Christians more feel the need of heavenly wisdom than in regard to the manner in which they should bear trials, and what they should do in the perplexities, and disappointments, and bereavements that come upon them: but the language employed is so general, that what is here said may be applied to the need of wisdom in all respects. The particular kind of wisdom which we need in trials is to enable us to understand their design and tendency; to perform our duty under them, or the new duties which may grow out of them; to learn the lessons which God designs to teach, for he always designs to teach us some valuable lessons by affliction; and to cultivate such views and feelings as are appropriate under the peculiar forms of trial which are brought upon us, to find out the sins for which we have been afflicted, and to learn how we may avoid them in time to come. We are in great danger of going wrong when we are afflicted; of complaining and murmuring; of evincing a spirit of insubmission, and of losing the benefits which we might have obtained if we had submitted to the trial in a proper manner. So in all things we "lack wisdom." We are shortsighted; we have hearts prone to sin; and there are great and important matters pertaining to duty and salvation on which we cannot but feel that we need heavenly guidance.

Let him ask of God. That is, for the specific wisdom which he needs; the very wisdom which is necessary for him in the particular case. It is proper to bear the very case before God; to make mention of the specific want; to ask of God to guide us in the very matter where we feel so much embarrassment. It is one of the privileges of Christians, that they may not only go to God and ask him for that general wisdom which is needful for them in life, but that whenever a particular emergency arises, a case of perplexity and difficulty in regard to duty, they may bring that particular thing before his throne, with the assurance that he will guide them. Compare Ps 25:9; Isa 37:14; Joel 2:17.

That giveth to all men liberally. The word men here is supplied by the translators, but not improperly, though the promise should be regarded as restricted to those who ask. The object of the writer was to encourage those who felt their need of wisdom, to go and ask it of God; and it would not contribute anything to furnish such a specific encouragement to say of God that he gives to all men liberally whether they ask or not. In the Scriptures, the promise of Divine aid is always limited to the desire. No blessing is promised to man that is not sought; no man can feel that he has a right to hope for the favour of God, who does not value it enough to pray for it; no one ought to obtain it, who does not prize it enough to ask for it. Compare Mt 7:7-8. The word rendered liberally, (απλως,) means, properly, simply; that is, in simplicity, sincerity, reality. It occurs nowhere else in the New Testament, though the corresponding noun occurs in Rom 12:8; 2Cor 1:12; 11:3, rendered simplicity; in 2Cor 8:2; 2Cor 9:13, rendered liberality and liberal; 2Cor 9:11, rendered bountifulness; and Eph 6:5; Col 3:22, rendered singleness, scil., of the heart. The idea seems to be that of openness, frankness, generosity; the absence of all that is sordid and contracted; where there is the manifestation of generous feeling, and liberal conduct, In a higher sense than in the case of any man, all that is excellent in these things is to be found in God; and we may therefore come to him feeling that in his heart there is more that is noble and generous in bestowing favours than in any other being. There is nothing that is stinted and close; there is no partiality; there is no withholding of his favour because we are poor, and unlettered, and unknown.

And upbraideth not. Does not reproach, rebuke, or treat harshly. He does not coldly repel us, if we come and ask what we need, though we do it often and with importunity. Compare Lk 18:1-7. The proper meaning of the Greek word is to rail at, reproach, revile, chide; and the object here is probably to place the manner in which God bestows his favours in contrast with what sometimes occurs among men. He does not reproach or chide us for our past conduct; for our foolishness; for our importunity in asking. He permits us to come in the most free manner, and meets us with a spirit of entire kindness, and with promptness in granting our requests. We are not always sure, when we ask a favour of a man, that we shall not encounter something that will be repulsive, or that will mortify us; we are certain, however, when we ask a favour of God, that we shall never be reproached in an unfeeling manner, or meet with a harsh response.

And it shall be given him. Compare Jer 29:12-13, "Then shall ye call upon me, and go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with your whole heart." See also Mt 7:7-8; 21:22; Mk 11:24; 1Jn 3:22; 5:14. This promise, in regard to the wisdom that may be necessary for us, is absolute; and we may be sure that if it be asked in a proper manner it will be granted us. There can be no doubt that it is one of the things which God is able to impart; which will be for our own good; and which, therefore, he is ever ready to bestow. About many things there might be doubt whether, if they were granted, they would be for our real welfare, and therefore there may be a doubt whether it would be consistent for God to bestow them; but there can be no such doubt about wisdom. That is always for our good; and we may be sure, therefore, that we shall obtain that, if the request be made with a right spirit. If it be asked in what may expect he will bestow it on us, it may be replied,

(1,) That it is through his word--by enabling us to see clearly the meaning of the sacred volume, and to understand the directions which he has there given to guide us;

(2,) by the secret influences of his Spirit

(a) suggesting to us the way in which we should go, and

(b) inclining us to do that which is prudent and wise; and,

(3,) by the events of his Providence making plain to us the path of duty, and removing the obstructions which may be in our path. It is easy for God to guide his people; and they who "watch daily at the gates, and wait at the posts of the doors" of wisdom, (Prov 8:34,) will not be in danger of going astray, Ps 25:9.

(+) "lack", or "want" (a) "that giveth to all men liberally" Prov 2:3-6 (b) "and it shall be given him" Jer 29:12