Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. 8 For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened. 9 Which one of you would hand his son a stone when he asks for a loaf of bread, 10 or a snake when he asks for a fish? 11 If you then, who are wicked, know how to give good gifts to your children, how much more will your heavenly Father give good things to those who ask him. 12 Do to others whatever you would have them do to you. This is the law and the prophets.
Jesus emphasizes the importance of persistence in prayer, instructing His disciples to ask, seek, and knock. The three verbs—ask, seek, and knock—represent different aspects of prayer. Asking indicates petitioning for needs, seeking implies a diligent quest for divine truth or spiritual depth, and knocking symbolizes the effort required to enter into a deeper relationship with God.
Jesus’ teaching illustrates that God is not distant or unresponsive to human needs and concerns; rather, He desires communion with His creation. Throughout salvation history, God has made continual efforts to establish and maintain a relationship with His people, from the covenant with Abraham (Genesis 12:1-3) to the Incarnation of Jesus Christ (Luke 1:26-35).
The act of asking in prayer acknowledges our dependence on God. He is particularly attentive to the sincere prayers of the humble, as noted in Sirach (Ecclesiasticus) 35:17. God primarily responds to spiritual requests, and whatever is asked in faith—especially for gifts of faith and wisdom—will be granted according to His divine wisdom and will, ultimately serving the good of the petitioner.
Jesus uses an analogy between earthly fathers and the heavenly Father to illustrate God's generosity. The comparison of giving a stone for bread or a snake for a fish highlights the absurdity of offering something harmful instead of helpful. This analogy underscores the boundless love of God, who surpasses human parents in caring for their children. In Jewish tradition, bread and fish were staple foods, making this comparison particularly resonant for the audience.
If flawed human beings can provide for their children out of love, how much more will God—who is perfect and the ultimate good—bestow even greater gifts upon those who ask? Therefore, we must trust in God’s providence and His willingness to grant spiritual goods to those who seek Him in faith.
The “Golden Rule” summarizes ethical teachings and reflects the heart of Jewish law. This principle highlights the importance of love and consideration for others, which is foundational to the Jewish understanding of ethical conduct. It links prayer with moral responsibility, emphasizing reciprocity in relationships. In referencing the Law (Lev. 19:18), Jesus affirms the continuity between his teaching and the Hebrew Scriptures, demonstrating that he did not abolish the law but rather fulfilled and deepened its meaning.
The Golden Rule is found not only in Christianity but also in various other moral and religious traditions. For example, in Judaism, it is expressed as "What is hateful to you, do not do to your neighbor," while Confucianism states, "Do not do to others what you do not want done to yourself." Some notable examples are Judaism, Buddhism, Confucianism, Islam, Hinduism, and Sikhism. This universality underscores the significance of the Golden Rule as a fundamental ethical principle shared by diverse cultures.
Heavenly Father, we thank You for inviting us to ask, seek, and knock. Help us to trust in Your goodness and generosity as we bring our needs before You. Guide us to treat others with the love and kindness we desire, living out the Golden Rule in our daily lives. This we pray through Christ our Lord. Amen!
References
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
- McKenzie, John. Dictionary of the Bible. Collier Books, 1965.
Comments