Some such internal connection between the two Parables seems, indeed, indicated even by the loose manner in which this second Parable is strung to the request of some disciples to be taught what to pray. [4436] Like the Parable of the Good Samaritan,' it is typical, and its application would be the more felt, that it not only points to an exemplification, but appeals to every man's consciousness of what himself would do in certain given circumstances. The latter are as follows. A man has a friend who, long after nightfall, unexpectedly comes to him from a journey. He has nothing in the house, yet he must provide for his need, for hospitality demands it. Accordingly, though it be so late, he goes to his friend and neighbour to ask him for three loaves, stating the case. On the other hand, the friend so asked refuses, since, at that late hour, he has retired to bed with his children, and to grant his request would imply not only inconvenience to himself, but the disturbing of the whole household. The main circumstances therefore are: Sudden, unthought-of sense of imperative need, obliging to make what seems an unseasonable and unreasonable request, which, on the face of it, offers difficulties and has no claim upon compliance. It is, therefore, not ordinary but, so to speak, extraordinary prayer, which is here alluded to.
To return to the Parable: the question (abruptly broken off from the beginning of the Parable in ver. 5), is what each of us would do in the circumstances just detailed. The answer is implied in what follows. [4437] It points to continued importunity, which would at last obtain what it needs. I tell you, even if he will not give him, rising up, because he is his friend, yet at least [4438] on account of his importunity, he will rise up and give him as many as he needeth.' This literal rendering will, it is hoped, remove some of the seeming difficulties of the Parable. It is a gross misunderstanding to describe it as presenting a mechanical view of prayer: as if it implied, either that God was unwilling to answer; or else, that prayer, otherwise unheard, would be answered merely for its importunity. It must be remembered, that he who is within is a friend, and that, under circumstances, he would at once have complied with the request. But, in this case, there were special difficulties, which are represented as very great; it is midnight; he has retired to bed, and with his children; the door is locked. And the lesson is, that where, for some reasons, there are, or seem, special difficulties to an answer to our prayers (it is very late, the door is no longer open, the children have already been gathered in), the importunity arising from the sense of our absolute need, and the knowledge that He is our Friend, and that He has bread, will ultimately prevail. The difficulty is not as to the giving, but as the giving then - rising up,' and this is overcome by perseverance, so that (to return to the Parable), if he will not rise up because he is his friend, yet at least he will rise because of his importunity, and not only give him three' loaves, but, in general, as many as he needeth.'
So important is the teaching of this Parable, that Christ makes detailed application of it. In the circumstances described a man would persevere with his friend, and in the end succeed. And, similarly, the Lord bids us ask,' and that earnestly and believingly; seek,' and that energetically and instantly; knock,' and that intently and loudly. Ask - He is a Friend, and we shall receive;' seek,' it is there, and we shall find;' knock,' - our need is absolute, and it shall be opened to us. But the emphasis of the Parable and its lesson are in the word every one' (ps). Not only this or that, but every one,' shall so experience it. The word points to the special difficulties that may be in the way of answer to prayer - the difficulties of the rising up,' which have been previously indicated in the Parable. These are met by perseverance which indicates the reality of our need (ask'), the reality of our belief that the supply is there (seek'), and the intensity and energy of our spiritual longing (knock'). Such importunity applies to every one,' whoever he be, and whatever the circumstances which would seem to render his prayer specially difficult of answer. Though he feel that he has not and needs, he ask;' though he have lost - time, opportunities, mercies - he seek;' though the door seem shut, he knocks.' Thus the Lord is helper to every one;' but, as for us, let us learn the lesson from what we ourselves would do in analogous circumstances.