The Saviour is now about to close what He has to say on the Righteousness of the Kingdom in its relation to the Law and the Prophets; and He does it by setting forth in most memorable words a great privilege and a compact, comprehensive, portable rule--a privilege which will keep the heart right with God, a rule which will keep the heart right with man (vv. 7-12). The former is of course the more important of the two, so it comes first and has much the larger space. It is the mighty privilege of prayer. When we think of the height and the depth, the length and the breadth, of the righteousness of the kingdom--when we think of the dangers which lurk on every hand and at every stage in our life-journey--we may well cry, "Who is sufficient for these things?" To that cry of the heart this is the answer: "Ask, and it shall be given you." We have had prayer before; but it was prayer as a part of righteousness, prayer as a religious duty. Now it is prayer as a power, as the one sure and only means of avoiding the terrible evils on every side, and obtaining the unspeakable blessings, the "good things" (ver. 11) of the kingdom of heaven. This being so, it was of the greatest importance that we should have faith to use it. Hence the repeated assurance, and the plain strong language in which it is conveyed; hence, too, the simple, strong and touching arguments to dispel our doubts and encourage our trust (vv. 9-11). Here, again, of what priceless value are these few words of our blessed Lord! Just where they are needed most they come, bringing "strength to the fainting heart" in view of the seemingly inaccessible heights of God's holy hill, on which the city of His kingdom is set. Why need we faint or fear, now that we can ask and be sure of receiving, can seek and be sure of finding, can knock at door after door of these halls of Sion, and have them, one after another, opened at our touch? Again as before, prayer to God is closely connected with our behaviour to men. In the model prayer we were taught to say "Forgive us our debts, as we forgive our debtors"; and not only so, but a special warning was added, that if we do not forgive others, we cannot be forgiven. So here too we are reminded that if we are to expect our Father to act in a fatherly way to us by giving us good things, we must act in a brotherly way to our neighbours. Hence the golden rule which follows, and hence its connection with the prayer-charter by the word "therefore." And now that our relations to God and man have been summed up in the filial relation embodied in prayer, and in the fraternal relation embodied in the golden rule, all is complete, and the proof of this is furnished in the appropriate concluding words: "This is the Law and the Prophets." III. INVITATION TO ENTER THE KINGDOM (vii. 13-29).