With Christ in the School of Prayer, by Andrew Murray, 27

This post continues a series of excerpts from With Christ in the School of Prayer, by Andrew Murray. I thank the Christian Classics Ethereal Library for making this public domain work available. To see their post of the book, go here. The previous post is here. As usual in this blog, long quotations are in this color.

'Ask, and it shall be given you'
Or, The Certainty of the Answer to Prayer.
‘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,’—Matt. vii. 7, 8.
‘Ye ask, and receive not, because ye ask amiss.’—Jas. iv. 3.

OUR Lord returns here in the Sermon on the Mount a second time to speak of prayer. The first time He had spoken of the Father who is to be found in secret, and rewards openly, and had given us the pattern prayer (Matt. vi. 5-15).  Here He wants to teach us what in all Scripture is considered the chief thing in prayer:  the assurance that prayer will be heard and answered.  Observe how He uses words which mean almost the same thing, and each time repeats the promise so distinctly: ‘Ye shall receive, ye shall find, it shall be opened unto you;’ and then gives as ground for such assurance the law of the kingdom:  ‘He that asketh, receiveth; he that seeketh, findeth; to him that knocketh, it shall be opened.’  We cannot but feel how in this sixfold repetition He wants to impress deep on our minds this one truth, that we may and must most confidently expect an answer to our prayer.  Next to the revelation of the Father’s love, there is, in the whole course of the school of prayer, not a more important lesson than this:  Every one that asketh, receiveth.

In the three words the Lord uses, ask, seek, knock, a difference in meaning has been sought.  If such was indeed His purpose, then the first, ASK, refers to the gifts we pray for. But I may ask and receive the gift without the Giver.  SEEK is the word Scripture uses of God Himself; Christ assures me that I can find Himself.  But it is not enough to find God in time of need, without coming to abiding fellowship:  KNOCK speaks of admission to dwell with Him and in Him.  Asking and receiving the gift would thus lead to seeking and finding the Giver, and this again to the knocking and opening of the door of the Father’s home and love.  One thing is sure:  the Lord does want us to count most  certainly on it that asking, seeking, knocking, cannot be in vain:  receiving an answer, finding God, the opened heart and home of God, are the certain fruit of prayer.

The Art of Divine Contentment: An Exposition of Philippians 4:11 by Thomas Watson. Excerpt 80

Watson, near the close of his book, sets forth some rules for becoming contented:

Rule 2. Labour for assurance. O let us get the interest cleared between God and our souls! Interest is a word much in use, — a pleasing word, — interest in great friends, —interest money. O, if there be an interest worth looking after, it is an interest between God and the soul! Labour to say, “my God.” To be without money, and without friends, and without God too, is sad; but he whose faith doth flourish into assurance, that can say, “I know whom I have believed,” (2 Ti. 1. 2) that man hath enough to give his heart contentment. When a man’s debts are paid, and he can go abroad without fear of arresting, what contentment is this! O, let your title be cleared! If God be ours, whatever we want in the creature, is infinitelymade up in him. Do I want bread? I have Christ the bread of life. Am I under defilement? his blood is like the trees of the sanctuary; not only for meat, but medicine. (Ez. 47. 12) If any thing in the world be worth labouring for, it is to get sound evidences that God is ours.

If this be once cleared, what can come amiss? No matter what storms I meet with, so that I know where to put in for harbour. He that hath God to be his God, is so well contented with his condition, that he doth not much care whether he hath anything else. To rest in a condition where a Christian cannot say God is his God, is matter of fear; and if he can say so truly, and yet is not contented, it is a matter of shame. “David encouraged himself in the Lord his God.” (1 Sa. 30. 6) It was sad with him, Ziklag burnt, his wives taken captive, his all lost, and like to have lost his soldiers’ hearts too, (for they spake of stoning him,) yet he had the ground of contentment within him; an interest in God, and this was a pillar of supportment to his spirit. He that knows God is his, and all that is in God is for his good, if this doth not satisfy, I know nothing that will.


Thomas Watson lived from 1620-1686, in England. He wrote several books which survive. This blog, thank God, has posted excerpts from his The Art of Divine Contentment: An Exposition of Philippians 4:11, over a number of weeks, on Sundays.

My source for the text is here, and I thank the Christian Classics Ethereal Library for making this text (and many others) available. The previous excerpt is here.