Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened.
Abba Dorotheus explains the meaning of the words “ask” and “seek.” He writes: “Ask” means that we should entreat in prayer, while “to seek” means to inquire into how one attains virtue itself, what brings it forth, and what we ought to do in order to acquire it. ‘Seek and you will find’ thus means that we should examine this daily. To knock means to fulfill the commandments. For the one who knocks, knocks with his hands, and the hands signify activity.”
Saint Demetrius of Rostov draws attention to a pretext that was heard in his time, but which can also be heard today—when people seek an excuse not to labour in prayer. Here are his words: “Some slothful men, unwilling to pray, say: ‘God would do better if He gave everything necessary to everyone without effort and prayer.’ They, apart from blaspheming against God, do not even know what they are saying. They fail to perceive the ineffable mercy of God towards humankind in that He allowed us to pray to Him, so that we might have great joy in God’s gifts when we do not receive them merely as a matter of course.” The saint offers an excellent example to explain why the Lord requires effort from us in prayer: “Just as a father sometimes, in order to bring greater joy to the child, deliberately throws a coin in front of the child instead of placing it directly into his hand, so that the child, having found it, may rejoice and praise his father; in the same way, the Lord God commands us to seek in prayer and labour for the gifts He has prepared for us, so that in seeking them we might obtain greater joy and glory.”
On the other hand, Nilus of Sinai addresses another dilemma—why the Lord does not immediately grant our requests. He writes: “The Lord, being All-wise, knows whose request to grant quickly and whose to fulfill more slowly. For we do not know ourselves as God, our Creator, knows us. He gives to us what we ask for in a manner beneficial to us, whether sooner or later. Therefore, let us not be fainthearted or fall into despondency, but let us be firm and steadfast—giving thanks, praying, expecting, and hoping that we shall receive.” You see how Saint Nilus gives an order in prayer—first thanksgiving, then supplication, and finally expectation with hope.
Euthymius Zigabenus points out something of great importance—how, in fact, one ought to ask God for something in prayer: “A person who seeks something without passion in order to perform a good deed receives the grace-filled power to fulfill the commandments. And to the one who is not clouded by passions, who knocks at the door of knowledge with theological understanding, the knowledge of hidden mysteries is revealed. But if someone seeks, asks, or knocks with some passion, such a one will not attain it. … If you insist unyieldingly on your demands with men, you will anger them. With God it is not so—rather, you will grieve Him if you do not act in this way, for He requires steadfastness and zeal from you, and desires that you entreat Him with fervor and persistence. In such a case, there is no doubt that God will give. And if someone has prayed and not received, either he prayed unworthily, or he was not persistent, or he lacked fervor. All three of these things must be united.”
The Gospel Verses (Matthew 7:9–11)
Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask Him?
Abba Justin offers an explanation for the words in this passage that may perplex many. He writes: “The words ‘being evil’ mean that human goodness, because of man’s sinfulness, differs from the goodness of God as much as God differs from man. Thus, human goodness, in comparison with the goodness of God, is in fact non-goodness and evil.”
Finally, Saint John Chrysostom clarifies the reason for something we have likely all experienced—that we have prayed for something and not received it. Here is how he speaks: “If you do not receive, it is because you are asking for a stone. Although you are a son, that alone is not sufficient for you to obtain what you ask. On the contrary, that is precisely what prevents you from receiving, for as a son you are requesting what is useless. Therefore, do not ask for anything of this world, but only for what is spiritual, and you will unfailingly receive. Thus also Solomon, when he asked rightly, see how quickly he received. Therefore, the one who prays must keep two rules: first, to pray earnestly; and second, to ask for what is proper. And you, says the Saviour, as fathers wait for the requests of their children; if they begin to ask you for what is harmful, you do not give it; but when they ask for what is beneficial, then you grant it. So you also, bearing this in mind, do not cease until you receive, do not turn away until you find, do not give up your effort until the door is opened. If you approach God with such a thought and say, ‘I will not depart until I receive,’ you will unfailingly receive, provided that you ask for that which it is fitting for God, whom you entreat, to grant, and which is also beneficial for you. … If we pray in this way, then we shall receive. However, as it is now, our petitions are laughable and more befitting drunken men. Why, you will say to me, do I not receive even when I ask for what is spiritual? Of course, it is because either you knock at the door without attention, or you have made yourself unworthy to receive what you ask, or you have ceased too quickly to pray. But again you will say to me: Why did the Saviour not specify what we ought to ask for? Yet He has already said everything beforehand and shown us why we ought to approach God. Therefore, do not say: ‘I came and did not receive.’ It is impossible not to receive from God, who loves so greatly that by His love He surpasses fathers themselves, and surpasses them to the extent that grace surpasses wickedness.”
Thus, as we see, the reason for the failure of our prayers to be fulfilled must always be sought within ourselves, and never in the Lord.
Verse 12
Therefore, whatever you wish that men would do to you, do also to them; for this is the Law and the Prophets.
The teaching contained in this verse is called by the Holy Fathers the Golden Rule of life. Saint John Chrysostom interprets these words of Christ in the following manner: “In these words the Saviour has briefly encompassed all things and has shown that virtue is both concise and easy and known to all. And He did not simply say: in everything you desire, but: therefore, whatever you wish. The word ‘therefore’ was not used accidentally, but intentionally. If you wish, says Christ, to be heard, then, in addition to what I have already taught, do also this. And what is that? Therefore, whatever you wish men to do to you… Then, setting forth the highest commendation, which is received even prior to the very rewards for keeping this commandment, Christ says: For this is the Law and the Prophets. From this it is clear that virtue is natural to us, and that we already know everything by ourselves, so that no one can ever appeal to ignorance.”
It should be noted that these words of Saint John Chrysostom are of great importance, especially as a response to that widespread stereotype about so-called righteous men living deep within the Amazonian jungles, to whom the message of the Gospel has allegedly never reached, and on this basis the teaching of the Church concerning salvation in Christ alone through life in the Church is brought into question. For if, as such theories claim, human virtue were sufficient for salvation, then the coming of Christ, His struggle, suffering, and redemption would not have been necessary. Chrysostom continues and shows how virtue is close to us all, even in our fallen state: “Do you see that the Lord has not commanded anything strange, but what our nature already required? As you wish, says Jesus, that your neighbour act towards you, so do you yourself. Do you desire to be praised? Then praise others. Do you want not to be robbed? Then do not rob. Do you wish to be honoured? Then honour others. Do you seek mercy? Then show mercy yourself. Do you wish to be loved? Then love yourself. … Note the precision of expression. Christ did not say: ‘whatever you do not wish men to do to you,’ but ‘whatever you wish.’ In virtue there are two paths: one consists in turning away from vice, and the other in practicing virtue.”
Saint Isidore of Pelusium, disciple of Saint Chrysostom, shows how the Lord never abandoned the human race, but continually gave us a compass for the good: “Human nature itself possesses within it an exact and incorruptible judgment of virtue, to which Christ appeals as to the source of His counsel, saying: therefore, whatever you wish men to do to you, do also to them. Then, showing that this is a rule of piety and philanthropy, the Lord says: for this is the Law and the Prophets. Yet since our nature fell and obscured within itself the features of virtue, the law of Scripture was given. And when that too was transgressed, correction was entrusted to the figure of the Prophets. When the Prophets began to withdraw, saying: ‘We would have healed Babylon, but she was not healed’ (Jer. 51:9), He who had implanted the seeds of virtue in nature, who had taught through the Law and proclaimed through the Prophets, came down to earth. Therefore, with the coming of the Heavenly King, it became necessary that doctrines befitting heaven should be enacted as law, and that in the Holy Gospels, as in royal decrees, there should be prescribed a manner of life fitting and pleasing more to the Angels than to men.”
Saint John of Kronstadt gives very practical examples of how this Golden Rule may be fulfilled in life, even in relations with people of different faiths. Here are his words: “You would wish, for example, when travelling throughout the world, that all strangers and people of other faiths would gladly receive you, host you generously, and not make distinctions in their dealings with you, not separating themselves from you because you are Orthodox. So do you also act toward others, whoever they may be—Roman Catholics, Lutherans, Anglicans, Muslims, Jews, or pagans. Receive all with joy, turn away from none. … Only do not be one with them in the thoughts which separate them from our faith and the Church, for such communion represents a deceitful unity of mind.”
This could serve both as a rule of conduct for all of us Orthodox Christians, and as a criterion distinguishing what constitutes the demonstration of love toward one’s neighbour from the ecumenism against which Saint Justin of Ćelije wrote critically. For today there are people who constantly mention and warn against ecumenism whenever they see Orthodox Christians in the company of those of other faiths. They are evidently incapable of making as clear a distinction as Saint John of Kronstadt shows here. One contemporary ascetic has pointed out something we often overlook: namely, that we ought to treat others not as they treat us, but as we would wish them to treat us. We desire others to treat us with love, with mercy, to forgive us everything. We always find excuses for ourselves and wish that those upon whom we depend, or who are dear to us, would act towards us with condescension. And since we desire all of this, we are obliged to act in the same way toward others.
Adapted for the contemporary reader based on Patristic commentary by Stanoje Stanković.
