J.C. Ryle's Devotional Thoughts on the Gospel of Luke, section 69, Parable of the Importunate Friend, Luke chapter 11, verses 5 through 13.

And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves, for a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not, the door is now shut, and my children are with me in bed, I cannot rise and give thee. I say unto you, though he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.

And I say unto you, 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. If a son shall ask bread of any of you that is a father, will he give him a stone? Or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children How much more shall your heavenly Father give the Holy Spirit to them that ask him?

In these verses, our Lord Jesus Christ instructs us about prayer. The subject is one which can never be too strongly pressed on our attention. Prayer lies at the very root of our practical Christianity. It is part of the daily business of our Christian life. We have reason to thank God that upon no point has our Lord Jesus Christ spoken so fully and frequently as upon prayer.

We learn, for one thing, from these verses, the importance of perseverance in prayer. This lesson is conveyed to us in the simple parable commonly called Friend at Midnight. We are here reminded what man can obtain from man by the force of importunity. As selfish and as indolent as we naturally are, we are capable of being roused to exertion by continual asking. The man who would not give three loaves at midnight for friendship's sake, at length gave them to save himself the trouble of being further entreated.

The application of the parable is clear and plain. If importunity succeeds so well between man and man, then how much more may we expect it to obtain mercies when used in prayer to God? The lesson is one which we shall do well to remember. It is far more easy to begin a habit of prayer than to keep it up. Myriads of professing Christians are regularly taught to pray when they are young, and then gradually leave off the practice as they grow up. Thousands take up a habit of praying for a little season, after some special mercy or special affliction, and then, little by little, become cold about it, and at last lay it aside.

The secret thought comes stealing over men's minds that it's no use to pray. They see no visible benefit from it. They persuade themselves that they get on just as well without prayer. Laziness and unbelief prevail over their hearts, and at last they altogether diminish prayer before God.

Job chapter 15, verse 4. Let us resist this feeling whenever we feel it rising within us. Let us resolve, by God's grace, that however poor and feeble our prayers may seem to be, we will pray on. It is for a very good reason that the Bible tells us so frequently to watch unto prayer, to pray without ceasing, to continue in prayer, to pray always and not to faint, to be constant in prayer. These expressions all look one way. They're all meant to remind us of a danger, and to quicken us to a duty. The time and way in which our prayers shall be answered are matters which we must leave entirely to God. But we need not doubt that every petition which we offer in faith shall certainly be answered. Let us lay our matters before God again and again, day after day, week after week, month after month, year after year.

The answer may be long in coming, as it was in the cases of Hannah and Zechariah, 1 Samuel 1.27, Luke 1.13. But though it tarry, let us pray on and wait for it. At the right time it will surely come and not tarry.

We learn, for another thing, from these verses how wide and encouraging are the promises which the Lord Jesus holds out to prayer. The striking words in which they are clothed are familiar to us, if any are, in the Bible. Ask, and you shall receive. Seek, and you shall find. Knock, and it shall be opened unto you.

The solemn declaration which follows appears intended to make assurance doubly sure. Everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened. The heart-searching argument which concludes the passage leaves faithlessness and unbelief without excuse. If you being evil, know how to give good gifts unto your children, then how much more shall your Heavenly Father give the Holy Spirit to those who ask Him?

There are few promises in the Bible so broad and unqualified as those contained in this wonderful passage. The last, in particular, deserves special notice. The Holy Spirit is beyond doubt the greatest gift which God can bestow upon man. Having this gift, we have all things, life, truth, hope, and heaven. Having this gift, we have God the Father's boundless love, God the Son's atoning blood, and full communion with all three persons of the Blessed Trinity. Having this gift, we have grace and peace in the present world, and glory and honor in the world to come.

And yet, This mighty gift is held out by our Lord Jesus Christ as a gift to be obtained by prayer. Your Heavenly Father shall give the Holy Spirit to those who ask Him.

There are few passages in the Bible which so completely strip the unconverted man of his common excuses as this passage. He says he is weak and helpless, but does he ask to be made strong? He says he is wicked and corrupt, but does he seek to be made better? He says he can do nothing of himself, but does he knock at the door of mercy and pray for the grace of the Holy Spirit?

These are questions to which many, it may be feared, can make no answer. They are what they are because they have no real desire to be changed. They have not because they ask not. They will not come to Christ that they may have life, and therefore they remain dead in trespasses and sins.

And now, as we leave the passage, let us ask ourselves whether we know anything of real prayer. Do we pray at all? Do we pray in the name of Jesus and as needy sinners? Do we know what it is to ask and seek and knock and wrestle in prayer, like men who feel that it is a matter of life or death? and that they must have an answer? Or are we content with saying over some old form of words while our thoughts are wandering and our hearts far away?

Truly, we have learned a great lesson when we have learned that saying prayers is not praying. If we do pray, then let it be a settled rule with us never to leave off the habit of praying and never to shorten our prayers. A man's state before God may always be measured by his prayers. Whenever we begin to feel careless about our private prayers, we may depend upon it. There is something very wrong in the condition of our souls. There are breakers ahead. We are in imminent danger of a shipwreck. you