“Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. Or who is there among you, who, if his son asks him for bread, will give him a stone? Or if he asks for a fish, who 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!
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Matthew 7:7-11 sits inside this longer paragraph.
“Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. Or who is there among you, who, if his son asks him for bread, will give him a stone? Or if he asks for a fish, who 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! Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
Parallel Translations
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“Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.
Or who is there among you, who, if his son asks him for bread, will give him a stone?
Or if he asks for a fish, who 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!
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Axe and it shalbe geven you. Seke and ye shall fynd. knocke and it shalbe opened vnto you.
For whosoever axeth receaveth and he that seketh fyndeth and to hym that knocketh it shalbe opened.
Ys there eny man amonge you which if his sonne axed hym bread wolde offer him astone?
Or if he axed fysshe wolde he proffer hym a serpet?
yf ye then which are evyll cane geve to youre chyldren good gyftes: how moche moore shall youre father which is in heven geve good thynges to them that axe hym?
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Aske, and it shall be giuen you: seeke, and ye shall finde: knocke, and it shall be opened vnto you.
For whosoeuer asketh, receiueth: and he, that seeketh, findeth: and to him that knocketh, it shall be opened.
For what man is there among you, which if his sonne aske him bread, woulde giue him a stone?
Or if he aske fish, wil he giue him a serpent?
If ye then, which are euill, can giue to your children good giftes, howe much more shall your Father which is in heauen, giue good thinges to them that aske him?
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (79)
- Matthew 21:22 (v7) All things, whatever you ask in prayer, believing, you will receive.”
- 1 John 3:22 (v7) so whatever we ask, we receive from him, because we keep his commandments and do the things that are pleasing in his sight.
- John 15:7 (v7) If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done for you.
- Mark 11:24 (v7) Therefore I tell you, all things whatever you pray and ask for, believe that you have received them, and you shall have them.
- Psalms 145:18-19 (v7) Yahweh is near to all those who call on him, to all who call on him in truth. He will fulfill the desire of those who fear him. He also…
Show all 77 cross-references
- Jeremiah 33:3 (v7) ‘Call to me, and I will answer you, and will show you great and difficult things, which you don’t know.’
- Matthew 6:33 (v7) But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
- Jeremiah 29:12-13 (v7) You shall call on me, and you shall go and pray to me, and I will listen to you. You shall seek me, and find me, when you search for me…
- Matthew 7:8 (v7) For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.
- John 15:16 (v7) You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that…
- 1 John 5:14-15 (v7) This is the boldness which we have toward him, that if we ask anything according to his will, he listens to us. And if we know that he…
- Hebrews 11:6 (v7) Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder…
- John 16:23-24 (v7) “In that day you will ask me no questions. Most certainly I tell you, whatever you may ask of the Father in my name, he will give it to…
- Luke 11:9-13 (v7) “I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you. For…
- James 1:5-6 (v7) But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let…
- Proverbs 8:17 (v7) I love those who love me. Those who seek me diligently will find me.
- John 14:13-14 (v7) Whatever you will ask in my name, I will do it, that the Father may be glorified in the Son. If you will ask anything in my name, I will do…
- Luke 11:11-13 (vv9, 11) “Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won’t give him a snake instead of a…
- Psalms 10:17 (v7) Yahweh, you have heard the desire of the humble. You will prepare their heart. You will cause your ear to hear,
- John 4:10 (v7) Jesus answered her, “If you knew the gift of God, and who it is who says to you, ‘Give me a drink,’ you would have asked him, and he would…
- Psalms 105:3-4 (v7) Glory in his holy name. Let the heart of those who seek Yahweh rejoice. Seek Yahweh and his strength. Seek his face forever more.
- Isaiah 55:6-7 (v7) Seek Yahweh while he may be found. Call on him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts. Let…
- Matthew 18:19 (v7) Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my…
- Amos 5:4 (v7) For Yahweh says to the house of Israel: “Seek me, and you will live;
- James 1:17 (v11) Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning…
- Psalms 27:8 (v7) When you said, “Seek my face,” my heart said to you, “I will seek your face, Yahweh.”
- James 5:15 (v7) and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
- Romans 8:32 (v11) He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?
- Luke 18:1 (v7) He also spoke a parable to them that they must always pray, and not give up,
- Psalms 50:15 (v7) Call on me in the day of trouble. I will deliver you, and you will honor me.”
- Matthew 7:11 (v7) 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…
- Psalms 84:11 (v11) For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly.
- Psalms 119:12 (v7) Blessed are you, Yahweh. Teach me your statutes.
- Romans 2:7 (v7) to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
- Song of Solomon 3:2 (v7) I will get up now, and go about the city; in the streets and in the squares I will seek him whom my soul loves. I sought him, but I didn’t…
- Psalms 86:5 (vv7, 11) For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
- Psalms 69:32 (v7) The humble have seen it, and are glad. You who seek after God, let your heart live.
- Psalms 70:4 (v7) Let all those who seek you rejoice and be glad in you. Let those who love your salvation continually say, “Let God be exalted!”
- 1 Kings 3:5 (v7) In Gibeon, Yahweh appeared to Solomon in a dream by night; and God said, “Ask for what I should give you.”
- Psalms 10:4 (v7) The wicked, in the pride of his face, has no room in his thoughts for God.
- Romans 3:11 (v7) There is no one who understands. There is no one who seeks after God.
- Revelation 3:17-18 (v7) Because you say, ‘I am rich, and have gotten riches, and have need of nothing;’ and don’t know that you are the wretched one, miserable,…
- Psalms 81:10 (v8) I am Yahweh, your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it.
- Isaiah 49:15 (v11) “Can a woman forget her nursing child, that she should not have compassion on the son of her womb? Yes, these may forget, yet I will not…
- Luke 13:25 (v7) When once the master of the house has risen up, and has shut the door, and you begin to stand outside and to knock at the door, saying,…
- John 3:16 (v11) For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life.
- Psalms 81:16 (v8) But he would have also fed them with the finest of the wheat. I will satisfy you with honey out of the rock.”
- Psalms 86:15 (v11) But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
- Luke 23:42-43 (v8) He said to Jesus, “Lord, remember me when you come into your Kingdom.” Jesus said to him, “Assuredly I tell you, today you will be with me…
- Ephesians 2:1-5 (v11) You were made alive when you were dead in transgressions and sins, in which you once walked according to the course of this world,…
- 1 John 4:10 (v11) In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins.
- Genesis 8:21 (v11) Yahweh smelled the pleasant aroma. Yahweh said in his heart, “I will not again curse the ground any more for man’s sake because the…
- 1 John 3:1 (v11) See how great a love the Father has given to us, that we should be called children of God! For this cause the world doesn’t know us,…
- Matthew 15:22-28 (v8) Behold, a Canaanite woman came out from those borders, and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is…
- Genesis 6:5 (v11) Yahweh saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of man’s heart was continually…
- Isaiah 55:8-9 (v11) “For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. “For as the heavens are higher than the earth, so are…
- 2 Corinthians 9:8-15 (v11) And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work. As…
- Micah 7:18 (v11) Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger…
- Acts 9:11 (v8) The Lord said to him, “Arise, and go to the street which is called Straight, and inquire in the house of Judah for one named Saul, a man of…
- 2 Chronicles 33:19 (v8) His prayer also, and how God was entreated of him, and all his sin and his trespass, and the places in which he built high places, and set…
- Psalms 85:12 (v11) Yes, Yahweh will give that which is good. Our land will yield its increase.
- Psalms 103:11-13 (v11) For as the heavens are high above the earth, so great is his loving kindness toward those who fear him. As far as the east is from the…
- Malachi 1:6 (v11) “A son honors his father, and a servant his master. If I am a father, then where is my honor? And if I am a master, where is the respect…
- Luke 2:10-11 (v11) The angel said to them, “Don’t be afraid, for behold, I bring you good news of great joy which will be to all the people. For there is born…
- Titus 3:3-7 (v11) For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating…
- John 3:8-10 (v8) The wind blows where it wants to, and you hear its sound, but don’t know where it comes from and where it is going. So is everyone who is…
- Romans 3:19 (v11) Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world…
- Romans 5:8-10 (v11) But God commends his own love toward us, in that while we were yet sinners, Christ died for us. Much more then, being now justified by his…
- Exodus 34:6-7 (v11) Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness…
- 2 Samuel 7:19 (v11) This was yet a small thing in your eyes, Lord Yahweh; but you have spoken also of your servant’s house for a great while to come; and this…
- Jeremiah 33:14 (v11) “Behold, the days come,” says Yahweh, “that I will perform that good word which I have spoken concerning the house of Israel and concerning…
- Hosea 11:8-9 (v11) “How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart…
- Galatians 3:22 (v11) But the Scripture imprisoned all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
- Job 15:16 (v11) how much less one who is abominable and corrupt, a man who drinks iniquity like water!
- Jeremiah 17:9 (v11) The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
- Hosea 14:2 (v11) Take words with you, and return to Yahweh. Tell him, “Forgive all our sins, and accept that which is good: so we offer our lips like bulls.
- Romans 3:9 (v11) What then? Are we better than they? No, in no way. For we previously warned both Jews and Greeks that they are all under sin.
77 distinct cross-references across this passage (79 total citations).
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Explain this passage (23 sources)
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Geneva Bible translators 1599 · Public Domain On v7 Matt. 21:22; Mark 11:24; Luke 11:9; John 24:13; John…
Matt. 21:22; Mark 11:24; Luke 11:9; John 24:13; John 16:23; James 1:5
Prayers are a sure refuge in all miseries.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–11 7 Ask, and it shall be given you; seek,…
7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
Ver. 7. Ask, and it shall be given you, &c.] Whereas it might be objected, -These are hard lessons, neither know we how to quit ourselves in the discharge of them; our Saviour answers, as Isaiah did before him, "Seek ye the Lord while he may be found, call ye upon him while he is near," Isa 55:6; and as St James adviseth after him, {Jas 1:5} "If any man want wisdom, let him ask it of God." "Ask," saith he, "and it shall be given you." Run to the great Doctor of the Church, as Agur did to Ithiel and Ucal, Pro 30:1, and he will teach you; seek his face and favour, and ye shall surely find it; knock at the beautiful gate of heaven with the hand of faith, and it shall open unto you (as the iron gate did to Peter) of its own accord, Act 12:10. Elisha’s staff was laid (by his appointment) upon the dead child’s face, but there was neither voice nor hearing. He went therefore himself, and shut the door upon them twain, and prayed unto the Lord, 2Ki 4:31; 2Ki 4:33. This staff he knew was long enough to reach up to heaven, to knock at those gates, yea, to wrench them open. "Ask, therefore, that your joy may be full." "Hitherto ye have asked me nothing," saith Christ, disliking our dulness to this duty. Quid est cur nihil petis? pete ne privatus de me queraris, said Severus the emperor to his courtiers: What meanest thou to ask nothing of me? Ask, that thou mayest have no cause of complaint against me. And Pope Nicholas V (a great favourer of learning), when he was told of some in Rome that made good verses; "They cannot be good poets," said he, "and I not know them. Why come they not to me, if good, qui poetis etiam malis pateo, who am a friend to poets though not so good?" Christ soliciteth suitors, "and the Father seeketh such to worship him," Joh 4:23; not for anything he gets by it, but merely for our benefit; as the sun draws up vapours from the earth not for itself, but to moisten and fatten the earth therewith. And although he come not ever at first call, yet be not discouraged with silence or sad answers. He is nearest to such suitors as, with Mary, cannot see him for their tears and griefs; if, with her, they continue to seek him in humility; if they rest not rapping and bouncing at his gates, he will open unto them, for their importunity, Luk 18:5-7. The saints sometimes have present audience, as Eliezer, Gen 24:15; Daniel; {Dan 9:23} the disciples, Act 4:31; and Luther, who came leaping out of his closet with Vicimus, Vicimus We conquer, we conquer, in his mouth. But what if they have not? far be it from them to think that God is asleep or gone a journey, as the prophet jeereth at Baal; or that he wanteth ears, as the image of Jupiter did at Crete. ( Cretae Iovis est imago, auribus carens.) The Creteans have an image of Jupiter without ears. Questionless he that bids us ask, meaneth to give; as when we bid our children say, "I pray you, father, give me such a thing," we do it not but when we mean to give it them. If he defer help let it humble us, as it did David, Psa 22:2; "I cry in the daytime, but thou hearest not," &c. "But thou art holy," &c. Others have prayed and sped: "Our fathers trusted in thee, they cried unto thee and were delivered: but I am a worm and no man, yet will I call upon him" (not only in my sinking, but) from the bottom of the deeps. Let it also quicken us to further fervency, as it did St Paul, 2Co 12:8, and the Church, Psa 80:3; Psa 80:7-19; never giving over the suit (with the importunate widow, Luk 18:5) till we have obtained it. He that prayeth, moveth God, not as an orator moveth hearers, but as a child his father. The end of oratory is to speak persuasively, not always to persuade; but the end of prayer is to prevail and speed; ye which are God’s remembrancers, give him no rest till ye have what ye beg. {a} Ask, seek, knock; use an unwearied importunity; slip not any opportunity, pray without ceasing, pray continually; set aside all for prayer, wait upon it (as the word signifieth), Col 4:2; cf. Act 10:7. {b} But must we never leave praying, may some say, till we have our request granted? there are other things to be done. True, and you must give over the words of a prayer for a season, but never the suit of prayer. A beggar, for example, comes to a rich man’s gate, and cries for an alms, but none there answers him. He being a poor man hath something else to do than to beg; and therefore he sits him down and knits or knocks, or patches, &c., and between the times, begs and works, works and begs. So should we, follow our necessary business, and yet continue our suit for grace. And the rather because beggars hold out to ask, where yet they have no promise it shall be given them; nay, when (many times) they are frowned upon, threatened, punished for begging. And whereas beggars come no nearer the house than the porch or entry, and so know not whether the master of the house be providing for them an alms or a cudgel. All God’s petitioners, that call upon him in truth, are admitted into the parlour, as I may so say, into God’s special presence. "An hypocrite shall not come before him," Job 13:16; "but the upright shall dwell in his presence," Psa 140:13; "He hideth not his face from such, but when they cry he heareth," Psa 22:24.
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And it shall be given you] It is not said what shall be given, because the gift is above all name, saith Austin. Like as Amo 4:12; "Thus will I do unto thee:" thus? how? Non nominat mala, ut omnia timeant, saith Ribera out of Jerome. No evil is named, that they may fear all.
{a} Isa 62:7. It shows instantissimam necessitatem. Aug.
{b} τη προσευχη προσκαρτερειτε, Col 4:2; Rom 12:12.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7, 9 Here is a precept expressed by three words, ask,…
Here is a precept expressed by three words, ask, seek, knock; and a promise annexed in three distinct terms,
it shall be given you, ye shall find, it shall be opened unto you. The thing commanded is prayer; the thing promised is an audience of prayer, or an answer to prayer. The multiplying of the terms in which the precept is expressed is not idle and superfluous, it lets us know our averseness to the duty, and that God in it requireth of us faith, diligence, constancy, and importunity. Christ had before told us of whom we should ask, our Father; it is not said what we should ask, both in regard we have a liberty to ask any thing we have need of, and he had, Mat 6:8, particularly directed the matter of our prayers. The promise, that we shall have, signifies an answer, either in kind or in value; the promise of giving lets us know that our prayers are not meritorious.
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For every one that asketh the things he needeth, and in faith, according to the will of God, and for a right end,
receiveth, & c. See Jam 4:3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v7 Observe here, a precept and a promise; the precept,…
Observe here, a precept and a promise; the precept, or duty commanded, is importunity and constancy in prayer, we must ask, seek, and knock; the promise, or mercy indured,, is audience and acceptance with God.
Note, 1. That man, is a poor, indigent, and necessitous creature, full of wants, but unable to supply them.
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2. That God is an all-sufficient good, able to supply the wants and to relieve the necessities of his creatures, if they call upon him, and cry unto him.
3. Yet if we do not presently receive what we ask, we must still continue to seek and knock; though prayer be not always answered in our time, yet it shall never fail of an answer in God’s time.
4. That natural propensity which we find in our breasts to hear the desires and to supply the wants of our own children, ought to raise in us a confident expectation, that Almighty God will hear our prayers, and supply our wants, when we call upon him: if a father will give when a child asks, much more will God. If ye being evil, know how to give good gifts unto your children, how much more shall your Father, &c. God loves to be giving and to give good gifts is his delight.
But prayer is the key that opens both his heart and hand: yet not every person nor every prayer shall find acceptance with God: the person praying must be a doer of God’s will, and the manner of our prayer must be in faith, and with fervency, and unfeigned perseverance.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v7 Our Saviour, in the foregoing chapter, had spoken of…
Our Saviour, in the foregoing chapter, had spoken of prayer as a commanded duty, by which God is honoured, and which, if done aright, shall be rewarded; here he speaks of it as the appointed means of obtaining what we need, especially grace to obey the precepts he had given, some of which are so displeasing to flesh and blood.
I. Here is a precept in three words to the same purport, Ask, Seek, Knock (Mat 7:7); that is, in one word, "Pray; pray often; pray with sincerity and seriousness; pray, and pray again; make conscience of prayer, and be constant in it; make a business of prayer, and be earnest in it. Ask, as a beggar asks alms." Those that would be rich in grace, must betake themselves to the poor trade of begging, and they shall find it a thriving trade. "Ask; represent your wants and burthens to God, and refer yourselves to him for support and supply, according to his promise. Ask as a traveller asks the way; to pray is to enquire of God, Eze 36:37. Seek, as for a thing of value that we have lost, or as the merchantman that seeks goodly pearls. Seek by prayer, Dan 9:3. Knock, as he that desires to enter into the house knocks at the door." We would be admitted to converse with God, would be taken into his love, and favour, and kingdom; sin has shut and barred the door against us; by prayer, we knock; Lord, Lord, open to us. Christ knocks at our door (Rev 3:20; Sol 5:2); and allows us to knock at his, which is a favour we do not allow to common beggars. Seeking and knocking imply something more than asking and praying. 1. We must not only ask but seek; we must second our prayers with our endeavors; we must, in the use of the appointed means, seek for that which we ask for, else we tempt God. When the dresser of the vineyard asked for a year's respite for the barren fig-tree, he added, I will dig about it, Luk 13:7, Luk 13:8. God gives knowledge and grace to those that search the scriptures, and wait at Wisdom's gates; and power against sin to those that avoid the occasions of it. 2. We must not only ask, but knock; we must come to God's door, must ask importunately; not only pray, but plead and wrestle with God; we must seek diligently; we must continue knocking; must persevere in prayer, and in the use of means; must endure to the end in the duty.
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II. Here is a promised annexed: our labour in prayer, if indeed we do labour in it, shall not be in vain: where God finds a praying heart, he will be found a prayer-hearing God; he shall give thee an answer of peace. The precept is threefold, ask, seek, knock; there is precept upon precept; but the promise is sixfold, line upon line, for our encouragement; because a firm belief of the promise would make us cheerful and constant in our obedience. Now here,
1. The promise is made, and made so as exactly to answer the precept, Mat 7:7. Ask, and it shall be given you; not lent you, not sold you, but given you; and what is more free than gift? Whatever you pray for, according to the promise, whatever you ask, shall be given you, if God see it fit for you, and what would you have more? It is but ask and have; ye have not, because ye ask not, or ask not aright: what is not worth asking, is not worth having, and then it is worth nothing. Seek, and ye shall find, and then you do not lose your labour; God is himself found of those that seek him, and if we find him we have enough. "Knock, and it shall be opened; the door of mercy and grace shall no longer be shut against you as enemies and intruders, but opened to you as friends and children. It will be asked, who is at the door? If you be able to say, a friend, and have the ticket of promise ready to produce in the hand of faith, doubt not of admission. If the door be not opened at the first knock, continue instant in prayer; it is an affront to a friend to knock at his door, and then go away; though he tarry, yet wait."
2. It is repeated, Mat 7:8. It is to the same purport, yet with some addition. (1.) It is made to extend to all that pray aright; "Not only you my disciples shall receive what you pray for, but every one that asketh, receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, they are all alike welcome to the throne of grace, if they come in faith: for God is no respecter of persons." (2.) It is made so as to amount to a grant, in words of the present tense, which is more than a promise for the future. Every one that asketh, not only shall receive, but receiveth; by faith, applying and appropriating the promise, we are actually interested and invested in the good promised: so sure and inviolable are the promises of God, that they do, in effect, give present possession: an active believer enters immediately, and makes the blessings promised his own. What have we in hope, according to the promise, is as sure, and should be as sweet, as what we have in hand. God hath spoken in his holiness, and then Gilead is mine, Manasseh mine (Psa 108:7, Psa 108:8); it is all mine own, if I can but make it so by believing it so. Conditional grants become absolute upon the performance of the condition; so here, he that asketh, receiveth. Christ hereby puts his fiat to the petition; and he having all power, that is enough.
3. It is illustrated, by a similitude taken from earthly parents, and their innate readiness to give their children what they ask. Christ appeals to his hearers, What man is there of you, though never so morose and ill-humoured, whom if his son ask bread, will he give him a stone? Mat 7:9, Mat 7:10. Whence he infers (Mat 7:11), If ye then, being evil, yet grant your children's requests, much more will your heavenly Father give you the good things you ask. Now this is of use,
(1.) To direct our prayers and expectations. [1.] We must come to God, as children to a Father in heaven, with reverence and confidence. How naturally does a child in want or distress run to the father with its complaints; My head, my head; thus should the new nature send us to God for supports and supplies. [2.] We must come to him for good things, for those he gives to them that ask him; which teaches us to refer ourselves to him; we know not what is good for ourselves (Ecc 6:12), but he knows what is good for us, we must therefore leave it with him; Father, thy will be done. The child is here supposed to ask bread, that is necessary, and a fish, that is wholesome; but if the child should foolishly ask for a stone, or a serpent, for unripe fruit to eat, or a sharp knife to play with, the father, though kind, is so wise as to deny him. We often ask that of God which would do us harm if we had it; he knows this, and therefore does not give it to us. Denials in love are better than grants in anger; we should have been undone ere this if we had had all we desired; this is admirably well expressed by a heathen, Juvenal, Sat. 10.
Permittes ipsis expendere numinibus, quid
Conveniat nobis, rebusque sit utile nostris,
Nam pro jucundis aptissima quaeque dabunt dii.
Carior est illis homo, quam sibi: nos animorum
Impulsu, et caeca, magnaque cupidine ducti,
Conjugium petimus, partumque uxoris; at illis
Notum est, qui pueri, qualisque futura sit uxor.
Entrust thy fortune to the powers above.
Leave them to manage for thee, and to grant
What their unerring wisdom sees thee want:
In goodness, as in greatness, they excel;
Ah, that we lov'd ourselves but half so well!
We, blindly by our headstrong passions led,
Seek a companion, and desire to wed;
Then wish for heirs: but to the gods alone
Our future offspring and our wives are known.
(2.) To encourage our prayers and expectations. We may hope that we shall not be denied and disappointed: we shall not have a stone for bread, to break our teeth (though we have a hard crust to employ our teeth), nor a serpent for a fish, to sting us; we have reason indeed to fear it, because we deserve it, but God will be better to us than the desert of our sins. The world often gives stones for bread, and serpents for fish, but God never does; nay, we shall be heard and answered, for children are by their parents. [1.] God has put into the hearts of parents a compassionate inclination to succour and supply their children, according to their need. Even those that have had little conscience of duty, yet have done it, as it were by instinct. No law was ever thought necessary to oblige parents to maintain their legitimate children, nor, in Solomon's time, their illegitimate ones. [2.] He has assumed the relation of a Father to us, and owns us for his children; that from the readiness we find in ourselves to relieve our children, we may be encouraged to apply ourselves to him for relief. What love and tenderness fathers have are from him; not from nature but from the God of nature; and therefore they must needs be infinitely greater in himself. He compares his concern for his people to that of a father for his children (Psa 103:13), nay, to that of a mother, which is usually more tender, Isa 66:13; Isa 49:14, Isa 49:15. But here it is supposed, that his love, and tenderness, and goodness, far excel that of any earthly parent; and therefore it is argued with a much more, and it is grounded upon this undoubted truth, that God is a better Father, infinitely better than any earthly parents are; his thoughts are above theirs. Our earthly fathers have taken care of us; we have taken care of our children; much more will God take care of his; for they are evil, originally so; the degenerate seed of fallen Adam; they have lost much of the good nature that belonged to humanity, and among other corruptions, have that of crossness and unkindness in them; yet they give good things to their children, and they know how to give, suitably and seasonably; much more will God, for he takes up when they forsake, Psa 27:10. And, First, God is more knowing; parents are often foolishly fond, but God is wise, infinitely so; he knows what we need, what we desire, and what is fit for us. Secondly, God is more kind. If all the compassions of all the tender fathers in the world were crowded into the bowels of one, yet compared with the tender mercies of our God, they would be but as a candle to the sun, or a drop to the ocean. God is more rich, and more ready to give to his children than the fathers of our flesh can be; for he is the Father of our spirits, an ever-loving, ever-living Father. The bowels of Fathers yearn even towards undutiful children, towards prodigals, as David's toward Absalom, and will not all this serve to silence disbelief?
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–11 Ask and it shall be given you,.... This is…
Ask and it shall be given you,.... This is to be understood of asking of God in prayer, for such things as are wanting; whether of a temporal nature, as food and raiment, which Christ, in the former chapter, had warned against an immoderate and anxious concern for; or of a spiritual nature, as grace, and wisdom to behave in a proper manner, both towards God and men: and such, who ask according to the will of God, in the name of Christ, and under the direction, guidance, and influence of the Spirit, who ask in faith and fear, and with submission to the divine will, shall have what they ask for; not as what they deserve, but as a free gift.
Seek, and ye shall find. This is still meant of prayer, and of seeking God, his face and favour: which such shall find, who seek in a right way, by Christ, and with their whole hearts, diligently:
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knock and it shall be opened unto you as beggars do, who use much importunity for relief and assistance. So men should stand and knock at the door of mercy, which will not always be shut against them. Faith in prayer is a key that opens this door, when a poor soul finds grace and mercy to help it in time of need. Our Lord's design is to express the nature, fervour, and constancy of prayer, and to encourage to it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7, 8, 11 But ask - Pray for them, as well as…
But ask - Pray for them, as well as for yourselves: in this there can be no such danger. Seek - Add your own diligent endeavours to your asking: and knock - Persevere importunately in that diligence. Luke xi, 9.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7, 8, 9, 11 Verse 7. Ask - seek - knock] These three…
Verse 7. Ask - seek - knock] These three words include the ideas of want, loss, and earnestness. Ask: turn, beggar at, the door of mercy; thou art destitute of all spiritual good, and it is God alone who can give it to thee; and thou hast no claim but what his mercy has given thee on itself.
Seek: Thou hast lost thy God, thy paradise, thy soul. - Look about thee - leave no stone unturned there is no peace, no final salvation for thee till thou get thy soul restored to the favour and image of God.
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Knock: Be in earnest - be importunate: Eternity is at hand! and, if thou die in thy sins, where God is thou shalt never come.
Ask with confidence and humility.
Seek with care and application.
Knock with earnestness and perseverance.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v7 Mat 7:7-11. Ask, &c. — The exhortation contained in…
Mat 7:7-11. Ask, &c. — The exhortation contained in these verses may be considered as connected with the caution given in those immediately preceding, and then the sense of it will be, If you be at a loss to know who are and who are not proper subjects of reproof or admonition; or to whom you may with propriety speak of the higher truths of Christianity, even of those of experimental religion, and therefore want wisdom to guide you in these difficulties, ask, and it shall be given you, &c. Or the passage may refer to the whole preceding discourse, and Christ might intend thereby to prevent his disciples from being discouraged by the holiness of the doctrine, and the strictness of the precepts he had been inculcating, and therefore thus directs them to apply to God for supernatural aid; and assures them, if they did so with fervency, importunity, and perseverance, they should not apply in vain. But, independent of their connection with what precedes or follows in this most admirable sermon, these verses contain a most important direction and encouraging exhortation to the people of God to seek help of him in all difficulties whatsoever, and all those aids of his Spirit, and other blessings necessary to their salvation. Seek, and ye shall find — Add to your asking your own diligent endeavours in the use of all other appointed means; and knock — Persevere importunately in that diligence, and your efforts shall not be in vain. What you ask shall be given you, provided you ask what is agreeable to God’s will: the spiritual blessings which you seek, in this way, you shall find: and the door of mercy and salvation, at which you knock, shall certainly be opened to you. For every one that thus asketh, receiveth, &c. — Such is the goodness and faithfulness of God to his children.
Our Lord next, to give his followers greater assurance of obtaining from God the blessings which they should ask and seek aright, illustrates the divine goodness by reminding them of the imperfect goodness and bounty of men to their offspring. What man is there of you, or, among you; τις εστιν εξ υμων ανθρωπος. The words are very emphatical, and give great strength to our Lord’s argument. As if he had said, I appeal to yourselves, is there a man among you, in all this numerous assembly, who, if his son ask bread of him, will give him a stone? or if he ask a fish, &c. — Can you imagine any father could be so unnatural as to deny necessary supplies to his hungry child; and instead thereof give him what would be useless or hurtful, would starve or poison him? Consider, “if the wickedest wretches among yourselves, the most peevish, weak, and ill-natured of you all, will readily give good gifts to their children when they cry for them, how much rather will the great God, infinite in goodness, bestow blessings on his children who endeavour to resemble him in his perfections, and for that end ask his grace and other spiritual and heavenly blessings?” If ye then, being evil — If you, imperfect and evil as you are, and some of you tenacious, froward, and unkind, yet know, being taught by natural affection, to give good gifts to your children — If you find your hearts disposed and ready to communicate the best of what you have for their relief and sustenance, how much more will your almighty and most beneficent Father in heaven, who has a perfect knowledge of all your wants, and can with perfect ease supply them, and who himself has wrought in your hearts these benevolent dispositions, be ready to exceed you in so expressing his kindness, as freely to give all needful good things to them that by fervent prayer ask them of him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v7 Ask, and it shall be given you ... -…
Ask, and it shall be given you ... - There are here three different forms presented of seeking the things which we need from God - asking, ‘seeking, and knocking. The latter is taken from the act of knocking at a door for admittance. See Luk 13:25; Rev 3:20. The phrases signify to seek with earnestness, diligence, and perseverance. The promise is, that what we seek shall be given us. It is of course implied that we seek with a proper spirit, with humility, sincerity, and perseverance. It is implied, also, that we ask the things which it may be consistent for God to give - that is, things which he has promised to give, and which would be best for us, and most for his own honor, 1Jo 5:14. Of that God is to be the judge. And here there is the utmost latitude which a creature can ask. God is willing to provide for us, to forgive our sins, to save our souls, to befriend us in trial, to comfort us in death, to extend the gospel through the world. Man “can” ask no higher things of God; and these he may ask, assured that he is willing to grant them.
Christ encourages us to do this by the conduct of parents. No parent turns away his child with that which would be injurious. He would not give him a stone instead of bread, or a serpent instead of a fish. God is better and kinder than the most tender earthly parents; and with what confidence, therefore, may we come as his children, and ask what we need! Parents, he says, are evil; that is, are imperfect, often partial, and not unfrequently passionate; but God is free from all this, and therefore is ready and willing to aid us.
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Every one that asketh receiveth - That is, every one that asks aright; that prays in faith, and in submission to the will of God. He does not always give the very thing which we ask, but he gives what would be better. A parent will not always confer the “very thing” which a child asks, but he will seek the welfare of the child, and give what he thinks will be most for its good. Paul asked that the thorn from his flesh might be removed. God did not “literally” grant the request, but told him that his “grace” should be “sufficient” for him. See the notes at 2Co 12:7-9.
A fish - A fish has some resemblance to a serpent; yet no parent would attempt to deceive his child in this. So God will not give to us that which might appear to be of use, but which would be injurious.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7–9 After having preached these great and wonderful truths, after…
After having preached these great and wonderful truths, after having commanded his apostles to keep themselves free from the vices of mankind, and make themselves like not to angels or archangels only, but to the Lord of all things; and not only observe justice themselves, but likewise to labour for the correction of others, lest they should be disheartened at these almost insurmountable difficulties: our Redeemer subjoins, Ask, and you shall receive, &c. When we offer our petitions to the Almighty, we must imitate the example of Solomon, who immediately obtained what he asked of the Lord, because he asked what he ought. Two things, therefore, are necessary to every prayer, that it be offered up with perseverance and fervour, and that it contain a lawful prayer. (St. John Chrysostom, hom. xxiv.) --- The reasons why so many do not obtain the effects of their prayers, are, --- 1st. Because they ask for what is evil; and he that makes such a request, offers the Almighty an intolerable injury by wishing to make him, as it were, the author of evil: 2nd. Although what they ask be not evil, they seek it for an evil end. (St. James iv.): 3rd. Because they who pray, are themselves wicked; (St. John ix.) for God doth not hear sinners: 4th. Because they ask with no faith, or with faith weak and wavering: (St. James i.) 5th. Because although what we ask be good in itself, yet the Almighty refuses it, in order to grant us a greater good: 6th. Because God wishes us to persevere, as he declares in the parable of the friend asking bread, Luke, ch. ii.; and that we may esteem his gifts the more: 7th. We do not always receive what we beg, because, according to St. Augustine, (lib. ii, de Serm. Dom. et epis. 34, ad Paulinum) God often does not grant us what we petition for, that he may grant us something more useful and profitable. (Maldonatus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v7 Directions how to avoid the errors and sins of…
III
Directions how to avoid the errors and sins of the Pharisees and scribes, and to enter upon the way which leads into the kingdom of heaven. Practical order of grace.—Conclusion of the Sermon on the Mount.
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Mat_7:7-29
( Mat_7:15-23 the Gospel for the 8th Sunday after Trinity.)
7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened4 [it is opened]. 9Or what man is there of you,5 whom6 [of whom] if his son ask bread, will he give him a stone? 10Or if he ask a fish, will he give him a serpent? 11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which [who] is in heaven give good things to them that ask him? 12Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
13Enter ye in at [through, διά] the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be [are they] which [who] go in 14thereat: Because [for]7 strait is the gate, and narrow is the way, which leadeth unto life, and few there be [are they] that find it.
15Beware of false prophets, which [who] come to you in sheep’s clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gathergrapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth goodfruit; but a [the, τό] corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither [nor] can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them.
21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom ofheaven; but he that doeth the will of my Father which [who] is in heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
24Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock8: 25And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.9 26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which [who] built his house upon the sand5: 27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
28And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29For he taught them as one having authority, and not as the [their]10 scribes.
EXEGETICAL AND CRITICAL
Connection with the context.—De Wette and Meyer deny the connection with the preceding section.—Heubner correctly: In order to attain the Christian wisdom formerly mentioned, it is absolutely necessary to seek it by prayer.
To our mind, the transition is plain. In the former section, the awful danger of the judgment to come was set before the disciples. Weak, helpless, and conscious of their inability to escape this judgment in their own strength, or to attain the righteousness of the kingdom of heaven, the encouraging call meets them, “Ask, and it shall be given you,” etc. Seek a refuge in the New Dispensation, since the Old is to perish amid such judgments. But the general connection is even more definite. In the Sermon on the Mount, properly so called, the Lord had described the righteousness of the kingdom of heaven; while in its application, or in the practical address which followed it, He had exposed the false righteousness of the Pharisees and scribes, both in doctrine and in life. In the passage before us, He now teaches them how to avoid the way of destruction, and to enter upon that of life. Methodology or order of succession in the kingdom of heaven: 1. What to seek, Mat_7:7-14; Matthew 2. what to avoid, Mat_7:13-23; Matthew 3. the evidence of genuine religion, as exhibited in the parable of the judgment, Mat_7:24-27.
Mat_7:7. Ask, and it shall be given you.—The three terms, ask, seek, and knock, αἰτεῖτε, ζητεῖτε, κρούετε, indicate a gradation. Some critics, as de Wette and Meyer, hold that all the three terms refer to prayer, in accordance with the remark of Luther: “By this the Lord exhorts us the more strenuously to prayer.” Somewhat differently, Bengel seems to refer the terms to different acts: “1. Contra indigentiam vestram dona petite; 2. quœrite quœ amisistis occulta, recipientes vos ex errore; 3. pulsate, qui foris estis, ut intromittamini.” [Ask for gifts to meet your needs; seek the hidden things which you have lost, and return from your error; knock ye who are without, that ye may be admitted within.] But Bengel evidently connects the idea of prayer with the second and third degree as well as with the first; and Luther meant to say that the burden and the object of our prayers were increasingly to assume a more definite shape. Tholuck: “In practical application, the term αἰτεῖτε is generally referred to prayer, ζητεῖτε to our endeavors, and κρούετε to the investigation of the Scriptures.” We regard the passage as marking a climax,—the word ζητεῖτε, like בִּקֵּשׁ in Jer_29:13-14, indicating earnest desire; and κρούειν perseverance, even though an answer seemed denied. To ask, indicates the want of an object, which can only be obtained by free gift; to seek, that it has been lost; to knock, that it has been shut up—hence this prayer which is both the work of life and the evidence of life.
Mat_7:8. For every one that asketh, receiveth.—Such, indeed, is the invariable rule. Perseverance in prosecuting that to which we may fairly lay claim, is generally crowned with success even among men. How much more, then, if our object be the kingdom of heaven, and our efforts those of prayer! (The conditions of it appear from the context.) This applies, in the first place, to the subjective bearing of our spiritual efforts. The following verses show that it is equally true objectively, or with reference to Him from whom the blessing is sought.
Mat_7:9-10. Or what man?—The word or does not mark the antithesis,—If it were not so,—but refers to the contrast between the objective and the subjective certitude of prayer.—The sudden turn in the address is exceedingly striking: “Or where is there a man of you whom his son shall ask for bread (and who shall—no!),—he will surely not give him a stone?” The meaning is: However wicked any of you may be, if his son were to ask him for bread, surely he would not give him a stone, etc. Bread and stone, fish and serpent, however similar in outward appearance, are vastly different in reference to the nourishment they afford. There is evidently a gradation in the expressions. The most hardened parent would not meet the entreaty of his child by such cruel deception. It is noticeable that the text does not refer to the possibility of not being heard, but that it sets before us the alternative of a genuine and a deceptive answer. This indicates that, if God were not to hear our prayer, our state would not simply continue what it had been before, but that the heart would become a stone, and meat for the serpent.
Mat_7:11. Being evil.—Meyer: Although, compared with God, ye are morally evil (πρὸς ἀντιδιαστολὴν τῆς ἀγαθότητος τοῦ Θεοῦ, Euthymius Zigabenus). But this “comparison with God” must not be pressed. We had rather explain it: Before God, measured even according to the human standard, ye are evil. The statement undoubtedly implies the sinfulness of man, both in its universality and in its limitation by traits of humanity and kindness.11
Know how to give good gifts—not, soletis dare (Maldonatus). The reference here is not to the ability of man, in opposition to his actual performance but to the powerful and ineradicable instinct of paternal affection, which, in a certain sense, and for certain purposes, is capable of overcoming even our πονηρία. If the paternal feelings of man are indestructible, how much more will the goodness of God continue for ever!—A conclusion a minori ad majus. Good things; in Luk_11:13, more definitely, the Holy Spirit. The object is here left more indefinite, as opening up in measure as we seek it.
Mat_7:12. Therefore all things whatsoever ye would.—Ewald maintains that this should have been inserted in Mat_5:44, before the word ἀγαπᾶτε. The word “therefore” implies, indeed, a reference to the preceding context; which, however, we find in the close of the former verse, where the free mercy of God was set before the disciples. As if it were said: In prayer commit yourself with perfect confidence to the God who giveth every good and perfect gift; but on that very ground imitate Him in your conduct toward your neighbors. God answers prayer, for it is His Spirit who teaches us to pray. Do to your neighbor what is due to him: the demand which he addresses to you will be found in your own heart, in the shape of your demand upon your neighbor. Pray with unbounded confidence, and with the same measure bestow your affection upon your neighbor. You will descry in your own hearts what this measure should be. From this the connection will be evident. The sentence is the ethical counterpart to the promise: “Ask, and it shall be given you,” and is analogous to the addition: “as we forgive our debtors,” in the fifth petition of the Lord’s Prayer. On similar sayings among heathen philosophers, comp. Tholuck. Wetstein quotes the following from the Rabbins: Quod tibi ipsi odiosum est, proximo ne facias, nam hœc est tota lex. There the rule is given negatively, but here positively; and hence in infinitely richer and deeper bearing. De Wette thinks that the injunction to love our neighbor as ourselves, implies much the same thing, viz., moral equality, and does not express the distinctive excellency of Christian morality, which is pure, disinterested love; for it refers not to the matter of our conduct, and we may possibly expect from others something that is evil, such as flattery. But it should be noticed that the statement applies, in the first instance, to the form or mode of our conduct. It is not said, “Do ye even that to them,” but, “Do ye even so to them (οὕτως).” We are not to do to people whatsoever they ask from us, but we are to act toward them according to what we would expect at their hands. The measure of our demands is also to be the measure of our self-denial and devotion. Thus our own heart will tell us, by our requests upon others, what is the request, and what the claim, of our neighbor. In other words, our every demand must become a performance. But this implies the mortification of egotism; and thus, what in the first place referred to the manner, applies also to the matter, of our conduct. Viewed in this light, the statement contains an injunction of love to our neighbor, according to the measure of our love to ourselves. The “peculiarly Christian element” in this injunction, is the novelty of the measure which we are to apply to our love to our neighbor. None of us would ask flattery from our neighbor, knowing it to be such. What we desire from our neighbors is, that they shall be ministers of good, not of evil, angels, not devils, to us: hence our duty toward them corresponds with this our demand.—For this is the law and the prophets.—Mat_22:39; Rom_13:9.
Mat_7:13-14. Enter ye in through the strait gate.—First the gate, and then the way (Meyer, Bengel); and not the reverse, as ascetic misunderstanding would have it,—first the way, and then the gate (Calovius: the way,—the life on earth; the gate,—exitus vitœ). Similarly de Wette and Tholuck. Perhaps the mistake has arisen from mixing up this with another figurative expression: “It is easier for a camel to go through the eye of a needle,” etc., Mat_19:24. Nor can the expression εἰσέρχεσθαι διά, in Mat_7:13, determine our interpretation, since the same words are afterward applied to the broad way (εἰσερχόμενοι δι’ αὐτῆς). The figure becomes even more striking, if we recall to mind the former advice, to knock. We see, as it were, two cities before us. The pilgrim must quit the one, which is the old world, over which judgment is to burst (Bunyan’s Pilgrimage), and enter into the other, which is the kingdom of heaven, where alone the soul can find a refuge. Again, viewing the passage in the light of the judgment, which, according to our Lord’s prediction, was to overtake Pharisaism, we may consider ancient Jerusalem as the city which must be forsaken. But there are two gates by which it may be left. One of these is strait,12 being the righteousness of Christ; the road is narrow—the seven beatitudes; and few are they that enter in thereat to eternal life. But there is also a wide gate—the legalism of the Pharisees, and a broad way—that of external Judaism; and many there are which hurry along this road to that awful historical destruction,—the great ἀπώλεια of the Jewish nation. All this is but the outward manifestation of the eternal contrast between the children of light and the children of darkness. In this sense, the gate serves as the figure of their choice; and the way, as that of their walk and conduct. By the strait gate we understand humility, repentance, and renunciation of the world, through poverty in spirit. The wide gate is the self-righteousness of the Pharisees, or the spurious riches of a piety which is combined with the service of mammon. Similarly, the narrow way is the prosecution of those spiritual attainments described in the seven beatitudes; while the broad way indicates that corruption in doctrine and life, which, passing from one extreme to the other, renders the way so wide and ill-defined. The contrast between the goal of these two ways is exceedingly significant. In the one case, it is life; in the other, destruction,—first, as matter of inward experience, then of outward fact, and, lastly, of eternal destiny (rest and unrest, deliverance and destruction, salvation and condemnation). The figurative language of this passage is closely connected with what precedes about the relation of Christians to their fellow-men. It is your duty to devote yourselves to others,—not according to the measure which they demand at your hand, but according as you would have them do to you. You are not to follow the multitude on the broad way, but to seek with the few, the elect, the strait gate, in order to knock at the door of the kingdom of heaven. Such is the transition from the injunction of what we are to seek, to that of what we are to avoid.
Mat_7:15. Beware of false prophets.—If it is our duty to beware of the dangerous example given us by the great crowd of those who go astray, we must be even more careful against the small but strong influence of false prophets, derived from the powers of darkness. Meyer: “The ψευδοπροφῆται are not Pharisees, nor impostors such as Judas of Galilee (Act_5:37; Joseph. De Bell. Jud. ii. 13, 4), but false Christian teachers (Mat_24:11; Mat_24:24), as appears from Mat_7:21-23. Comp. Chrysostom, Calvin, Grotius.” But the admonition “to beware” is evidently connected with the last clause of the former verse, “few are they that find it;” showing that these false prophets must somehow stand related to the Pharisees.—The great danger which ye shall have to encounter upon the new or narrow way, will arise from the influence of false prophets. The Lord foresaw that Pharisaism would in part merge with Christianity, when its representatives would become “false prophets,” or heresiarchs. It was easy to infer, that along with such Jewish forms of error, the corruptions of heathen philosophy and mythology would find their way into the Church. The main idea of the simile is the disguise of an old and evil kind under a new garb of piety. They come to you (already) in sheep’s clothing. De Wette: “Not literally in sheep’s skins, which the old prophets wore (Grotius, Kuinoel), but in clothing such as sheep wear, i.e., gentle and meek in their outward appearance.” Bengel: Vestibus ut si essent oves. The expression refers, however, not merely to their gentle and mild exterior, but also to their profession of Christianity—the garb of the lamb; while the term, “inwardly ravening wolves” (Act_20:29), indicates not only their malice generally, but the old enmity and opposition to Christianity, Mat_10:16.
Mat_7:16. By their fruits.—This is the decisive evidence. Jerome, Calvin, Calovius, and others, refer the expression “fruits” to the false doctrine of these prophets; Tholuck, Meyer, and others, to their works.13 But the passage alludes not to the works of ordinary professors, but to those of false prophets. These, as Spener remarks, are schools, institutions, doctrinal principles, etc.; which, of course, are closely connected with their moral characters and conduct (comp. 1Jn_4:1). The character of the Ebionite and Gnostic heresies certainly appeared in the works of their professors, in the harsh fanaticism of the one, and the antinomianism of the other, while both exhibited the sectarianism, proselytism, and hypocrisy common to all heresies.
Mat_7:16-19. Illustration of this principle from nature. At first sight, we might have expected that the idea should be presented in the opposite form. Shall we look for thorns upon the vine, etc.? But the Lord first shows what we should seek, viz., good fruit, such as grapes and figs. Compared with such fruit, the false prophets are thorns and thistles. “Ἄκανθαι, or ἄκανθα, is the general name for all kinds of thorns, of which the most common bears small black berries not unlike grapes, while the flower of the τρίβολοι may be compared with the fig.” The false prophets resemble sharp thorns, from their fanatical and harsh traditionalism; and thistles, from their proselytizing spirit, which takes hold of and clings to every part of your person and dress. Then follows the general law of nature: As the tree, such is its fruit; as the state of mind, so the outward manifestation. Nor can it be other wise. What applies to thorns and thistles, holds equally true of every kind of tree.—By the good tree is evidently meant the fruit-tree. It is not so easy to determine what is meant by the δένδρονσα πρό ν. Σαπρός signifies, in the first place, rotten; but Meyer is wrong in applying the expression to decayed trees, which yielded only unwholesome fruit. Σαπρόν means also what is bad or unuseable; Mat_13:48, applied to fish (de Wette). Even old wine, if acrid, may be designated as σαπρός. Hence the idea here implied, seems to be that of the old and wild growth of nature, in opposition to the new and precious fruit (comp. Genesis 2 and Col_2:8. Philosophy κατὰ τὰ στοιχεῖα τοῦ κόσμου).—The judgment denounced against false prophets in Mat_7:19, is intended to give emphasis to the admonition repeated in Mat_7:20, “By their fruits ye shall know them.”
Mat_7:21. Not every one that saith unto Me, Lord, Lord.—De Wette: “A warning against merely external worship of the Saviour, or merely external communion with Him, Mat_7:21. Chrysostom, Jerome, Augustine, Maldonatus, and after them Tholuck, erroneously refer this to the false prophets, as if it were a further explanation of the judgment denounced upon them in Mat_7:19. Meyer regards it as an application of the preceding verses to Christian teachers. But these are only spoken of in Mat_7:22. In another point also we dissent from this critic. He considers this verse as expressing in plain and literal terms what had been figuratively conveyed in Mat_7:16. The real connection between this and the preceding verses is as follows: In Mat_7:15-20, the Lord had spoken of those who taught destructive doctrines (mark the images of wolves, thorns, and thistles); while here He refers to all (whether teachers or taught) who rest satisfied with a mere profession, without reality.”—Not every one, etc. The truly pious, therefore, are among the professors.
Mat_7:22. Many will say to Me.—This marks another stage, being addressed to those who have done certain things in the name of Jesus, but without His Spirit. De Wette rightly observes, that it does not apply to those who spread dangerous doctrines. Meyer holds that the term prophesied points back to the false prophets of Mat_7:16. Against this, see, however, 1Co_13:2. In general, the passage is intended further to develop the idea formerly expressed.
In that day.—As in Mat_11:24, and in Luk_10:12, ἐν ἡμέρᾳ κρίσεως.
Τῷ σῷ ὀνόματι, by Thy name, or through Thy name, not in Thy name (Mar_9:38),—i.e., by means of Thy name.
Prophesied, προεφη τεύσαμεν.—Grotius and Fritzsche understand it as prophesying; Meyer, as referring to the prophetic office of the early teachers, 1Co_12:10. But this included prophesying in the stricter sense.
We have cast out devils, etc., δαιμόν ιαἐξε βάλομεν, etc.—On the difference between this and δυνάμεις πολλά ς, κ. τ. λ., comp. 1 Corinthians 12. The latter passage applies more especially to miracles of healing (χαρίσματα ἰαμάτων), while the casting out of devils has its analogon in the ἐνεργήματα δυνάμεων. The last clause of the verse, however, must be taken rather in a general sense than as applying to any particular manifestation. It applies to religious enthusiasm generally, whether operating on the intellect, the will, or the sympathies but of a theurgic character (τῷ σῷ, not ἐν τῷ σῷ), for purposes of self-exaltation, and in the spirit of boastfulness, which Luther points out by repeating, in his version, the expression, “have we not,” three times. But, despite their works, the true foundation is awanting,—Christian love having never been called into exercise: 1 Corinthians 13; Joh_13:34-35.
Mat_7:23. And then will I profess unto them.—The expression may mean, explain; although it alludes, no doubt, to their profession, as if the Judge Himself were grieved in having to explain it to those self-deluded persons. At any rate, it indicates that the hollowness of many a fair appearance will only be exposed on that day.
I never knew you.—If the fruit of love does not appear, the inmost individuality of man, that which constitutes his personal character, is not brought out. For practical purposes we may explain it: I never knew you as My people.
Depart from Me—Psa_6:8; Mat_25:41—ye that work iniquity.—Not merely on account of what is awanting in them, but as having deceived themselves and others, and unwarrantably used the name of the Lord for the purpose of advancing their own honor.
Mat_7:24-27. Therefore, whosoever heareth.—This is an inference from the preceding warning, presenting the most terrible form of judgment—that which is to overtake those who feign greatness of faith, or high spiritual advancement. At the same time, it forms also a most solemn and striking conclusion to the whole Sermon on the Mount.
Ὁμοιώσω.—The meaning of the active mood is explained by the passive reading ὁμοιωθήσεται, which is supported by many authorities. The latter evidently signifies, “he shall be esteemed, or treated like.” Accordingly, the active mood here must be rendered: I shall esteem, or treat, him in the judgment (Tholuck and Meyer). The circumstance, that the verb in the active mood generally signifies, to liken (Mat_11:16; Luk_13:18-21), would appear to favor the passive reading.
Upon a [the] rock.—Theophylact, Jerome, Olshausen [Alford, Wordsworth], refer this to Christ; others take it in a more general sense.14 But the bearing of the whole passage implies that Christ is the spiritual Rock upon which to build the house. Here it is true more implicite than explicite.
The sand.—According to Olshausen, human opinions; but more properly, according to the connection, all that which is transitory—the teaching and works of man.
The winds.—Bengel: temptations; Meyer: the dolores Messiœ. We take it more generally, as the trials intervening between this and the judgment.
It fell not.—Implying not merely life, but triumph; just as the falling involves not merely ἀπώλεια, but the shame of being rejected.15
Mat_7:28-29. Conclusion of the narrative.—Ἦνδιδάσκων.—The verb εἶναι is added to the participle by way of increasing its force. It frequently denotes duration, continuance: He was teaching.
As having authority, viz., to teach; referring not merely to human authority, nor to capacity (Fritzsche: docendi copia), nor even to Divine mission, but to the full power of the word which is at the same time the full authority of the word.
Οἱγραμματεῖς.—Some codd. add. αὐτῶν. Another reading, still less approved, adds, οἱ φαρισαῖοι. Not that the scribes appeared, in comparison with Jesus, “as having arrogated to themselves the office of teacher” (de Wette); but as wanting the seal of the Spirit, and hence of their Divine mission and authority.
DOCTRINAL AND ETHICAL
1. The Messianic character and claims of Christ appear repeatedly throughout the Sermon on the Mount. Not that He overstepped the landmarks of His historical progress by asserting His dignity in so many words, but that the authority of His teaching and person must have been felt by all. Even the beatitudes would show that He who uttered them was a Divine personage. In Mat_5:11, Christ calls them blessed who are persecuted for His name—an expression which is explained in Mat_7:10 as equivalent to suffering for righteousness’ sake. His Divine authority further appears when He designates His disciples the salt of the earth and the light of the world, and still more in the declaration that He came to fulfil the law (Mat_5:17). In the course of His sermon, He claims the right both of interpreting the law, and of enjoining its obligations upon His disciples: “But I say unto you.” His Divine authority appears still further in the denunciation of the representatives of a spurious and carnal worship. All His admonitions imply the existence of a contrast between men, whose nature is evil, and Himself, who is the Holy One. Finally, His Messianic dignity and office are clearly brought out in the concluding part, Mat_7:21-23. The people, also, gradually seem to have been more fully impressed with the fact that He was sent from on high, and that all power and authority were committed to Him; although, as yet, the feeling may to a considerable extent have been vague and ill defined.
2. Christ conveys a twofold assurance of the safety of the way on which He would have us enter. He not only gives His own full and personal guarantee, but He illustrates and enforces what He recommends by grounds derived from life, from nature, and from experience. Among them, He adduces, 1. the success of earnest human endeavors ( Mat_7:8); 2. the affectionate care of earthly parents, although themselves evil ( Mat_7:9; comp. also Isa_49:15; Eph_3:14); 3. the moral duty implied in the ordinary demands which we make upon our neighbors ( Mat_7:12); 4. the contrast between the highway along which the multitude travels, and the narrow path on which the elect walk ( Mat_7:13); 5. the natural law, according to which the fruits correspond to the tree, and the contrast between good and bad trees ( Mat_7:16); 6. the right and proper disposition of things: the evil tree is cast into the fire ( Mat_7:19); 7. the teaching of experience, as illustrated by the house reared upon the rock, and that erected upon a foundation of sand ( Mat_7:24).
3. The following are the leading characteristics of the way of salvation: I. In reference to what we are to seek,—(a) Religious aspirations: asking, seeking, knocking (the evidence of true asking is, that it is followed by seeking, just as knocking is the evidence of seeking. The expression, to seek, alludes to the hidden path between the rocks; hence it is said, “Few here be that find it”). (b) Moral aspirations springing from inward sincerity and earnestness. (c) Actual decision: we are to leave the city of destruction, and to enter that of salvation. This forms a transition, II. to what we are to avoid: (1) With reference to that which is without. (a) We are not to be carried away by the multitude,—to avoid that which is easy, mere passiveness. (b) We are not to be led astray by false prophets. Search and try beyond the outward appearance (not as it may appear at the time, but wait for the autumn and the fruits). (2) With reference to that which is within. (a) We are to beware of a dead profession and merely nominal Christianity, which will prove equally discordant with God, with His will, and with Christian duty to our neighbor. (b) Above all, we are to beware of confounding enthusiasm or excitement with spiritual life, love to the Saviour, and fellowship with Him. III. The true test. The prospect into the future, which at the same time implies an examination into the foundation of our present state: (a) Anticipation of the storm which is to burst; (b) of the sunshine which is to follow, and to shed its light either upon a ruin, or on a fabric that has stood the tempest; (c) anticipation of the revelation of Christ as Judge, by receiving Him into our inmost hearts as the foundation of our faith and life.
4. Heresy; dead orthodoxy, or adherence to the letter; and religious fanaticism without spiritual experience: what an awful climax!
5. True prudence consists in spiritual wisdom. In building our house, we must look forward to the ultimate catastrophe and to eternity. What applies to the individual, is equally true of the community. The simile here used has received its grand fulfilment in the contrast presented between the unbelieving and the believing portion of the synagogue at the time of the destruction of Jerusalem. (Comp. Romans 9-11. Leben Jesu ii. 2, 635; iii. 88.)
6. Special remarks.—(1) As to prayer. The words of the Lord imply that every prayer will certainly be heard and answered. Of course, this remark only holds true of genuine prayer,—which presupposes, (a) a right motive (from God); (b) a right spirit (self-surrender); (c) a corresponding expression (filialness); (d) a right object (our salvation in the glory of God, or the glory of God in our salvation). Heubner: We cannot be absolutely certain that our prayers shall be heard, unless they concern the kingdom of God or our own salvation. For temporal blessings we can only pray conditionally (which will, at any rate, be the case in every genuine prayer); nor is the promise of an answer absolute in such circumstances. Still, we are both permitted and encouraged to make known all our requests; and the more necessary the object is which we seek, the more confidently may we hope for an answer.—The Lord bestows temporal gifts even without our supplication; but spiritual blessings are granted only in answer to prayer. (Comp. the passage in the Apolog. of Tertullian about prayer, as the only kind of violence allowed to Christians,—“Hœc vis Deo grata est.”)—“It is remarkable that, despite man’s sinfulness, such love for their offspring remains in the heart of fathers and mothers. A glorious symbol this of the in finite love of our heavenly Father.”—(2) Rule for our conduct toward our neighbor—negatively: Do not unto others what you would not have them do unto yourself. (Tobith Mat_4:15. The opinion of Salvianus on this passage, see in Heubner’s Com., p. 101.) With this, Kant’s celebrated moral principle may be compared: Act in such a manner that your conduct may be capable of being elevated into a maxim applicable to all, or a universal principle. The rule here laid down by the Lord finds an echo in every breast. But it deserves notice, that while others may have expressed it in an imperfect and negative manner, the Saviour alone disclosed it in all its richness and fulness.—(3) The narrow way and the strait gate, the broad way and the wide gate. We must not overlook the historical application of this simile; nor yet its general import, as relating to penitence and impenitence, to faith and unbelief, to sanctification and destruction. Heubner: “Oh! how many go on the broad way! Thus the majority of men hasten to ruin, and will ultimately be condemned.” But Heubner here combines two very different statements, which are not necessarily connected. Does not grace rescue many a soul from the path of destruction even at the last hour? But apart from this, it is well to call attention to the awful prospect set before man in this passage. See the sentences of Augustine, Luther, and others, on the passage, quoted by Heubner, p. 102.—Beware, etc., Mat_7:15.—The three kinds of false spirits among Christians are here described with marvellous accuracy and delicacy of touch: (1) False prophets, manifestly referring to heretics; (2) false professors; (3) spurious enthusiasts. On the different explanations of fruits, see Heubner, p. 106.
“As the thorns and thistles must have shown, at first sight, that the tree on which they grew was corrupt, it is evidently a mistake to refer that simile to trees which never bare fruit, or to such as are half decayed, but which, as is well known, of times yield some excellent fruit. Undoubtedly, it must apply to degenerate trees. Accordingly, the expression is significant, and indicates that our Lord acknowledged a gradual depravation of nature corresponding to the progress of moral evil in the world, of which the thorns and thistles are the symbol.” (Genesis 3; Leben Jesu, ii. 2, 645.)
In the concluding simile, the contrast between a life of true faith and mere profession is set before us, just as the figure of the twofold building represents, on the one hand, the Church as the great structure reared by Christ, and, on the other, the building raised by the hierarchy.
HOMILETICAL AND PRACTICAL
Directions of the Lord how to seek the kingdom of heaven.—Essential outlines of the way to heaven: 1. Turning to God (to ask, to seek, to knock). 2. Turning away from the world,—(a) to give in love, instead of taking in selfishness; (b) to deny ourselves; (c) not to follow the multitude. We must beware of following the example of the multitude, the teaching of false prophets, the delusions of dead professors, and the deceitfulness of apparent achievements. 3. Rearing our heavenly house upon the Divine Rock.
Ask.—The unconditional promise of answer in every real want, or infinite and prevening love: 1. Expressed in the Divine arrangement: ask—seek—knock; 2. illustrated by a general principle, applicable to temporal as well as spiritual things: “For every one that asketh,” etc.; 3. symbolized and proved by the affection of earthly parents.—Every genuine spiritual aspiration shall be satisfied; “for every one that asketh,” etc.—The characteristics of true prayer. It Isaiah , 1. genuine asking; and becomes, 2. earnest seeking; and 3. urgent knocking.—Gradual progress in seeking after the kingdom of God. The search becomes,—1. increasingly definite in reference to its object (a) the gift of God; (b) spiritual treasure; (c) the door of heaven; 2. leads to an increased sense of our own poverty and ruin (want; sense of having lost; sense of standing without, of being lost); 3. increasingly urgent in its manifestations; and hence, 4. results in increasing dependence upon God (He must give, disclose, and open).—The love of an earthly father a dim representation of the love of our heavenly Father: (a) From its character; (b) from the confidence in His disposition which we cherish; (c) from our experience of past benefits.—The ruins of true humanity left in our sinful nature, an indication and proof of our Divine origin.—Christ presupposes the corruption of man, 1. to such an extent, as to speak of it only in connection with promises of salvation; 2. so fully, as to except none; 3. so kindly, that He mentions at the same time any features of genuine humanity still left.
Therefore all things ( Mat_7:12)—the law and the prophets, as included in the principle laid down by the Lord: “therefore all things,” etc.: 1. Proof of it; 2. inference from it.—This principle, as describing the conduct of Christ Himself (Mat_5:17-18); as explaining the nature of true love, Rom_13:10; as both the gift and the requirement of His Spirit.—The claims of others upon us are pled by the voice in our own hearts.—Our demands the measure of our bestowing upon others.
Enter ye in.—Entrance into life rendered difficult: 1. From certain peculiarities which deter: (a) The gate is strait; (b) the way is narrow; (c) difficult to find; (d) there are few companions on it. 2. By the attractions of the other road: (a) The gate is wide (the principal entrance); (b) the way broad (highway); (c) many walk on it; and do not merely walk, out intend and expect to go into the city by it (εἰσερχόμεν̀οι δι’ αὐτῆς).—Marks of the true way.—Marks of the false way.—We are neither to follow the multitude along the highways, nor false prophets into byeways.—Beware of false prophets: 1. Why? Because they are false prophets, (a) in sheep’s clothing
Very deceptive; (b) inwardly, ravening wolves
Very destructive. 2. By what marks shall we know them? (a) By their fruits. From prophets we expect good fruit, such as figs and grapes; but these yield only the fruits of the wilderness—thorns and thistles. (b) From the judgment which quickly overtakes them.—False comfort flowing from trust in a dead profession.—Dead profession is not rendered better by our surrendering the Christian name, but by a spiritual renewal.—Who shall enter into the kingdom of heaven? 1. He only who confesses the Lord; 2. not every one who outwardly confesses Him; 3. he who proves the truth of his profession by a holy obedience.—Life in Christ, the will of the Father concerning us.—It is one thing to do many works by the name of Christ, and another to do them in the name of Christ.—Even enthusiasm and outward success are not sufficient evidence of our discipleship.—Spurious enthusiasm generally betrays itself by its boastfulness.—Many who appear great in Church and State, will in that day be deprived of their assumed character, and of their claims to respect.—The threefold judgment upon false prophets, dead professors, and zealots and selfish enthusiasts—The judgment implied in the words, “I never know you.” This means: 1. Ye have never known Me 2. never known yourselves; 3. and therefore cannot be known of Me.—To know, to love, and to praise, go hand in hand.
The house built upon the rock, and that reared upon the sand.—The rock and the sand; or the Eternal Word in its compactness and firmness, and the world, resembling particles of sand, without cohesion.—Every spiritual structure shall be tried. 1. The truth of this statement: (a) As proved by experience; (b) even the kingdom of God, or the inner life, has its tempests. 2. Inferences: (a) Many a false building has already been swept away; (b) how careful should we be in rearing our own structure!—The word of Christ a word of power: 1. Of real power (of truth, of love, of life, of the Spirit); 2. of perfect power (of full authority and omnipotence).—The teaching of the scribes and the teaching of Christ. The former powerless, despite their appearance of power, authority, science, and enthusiasm; the latter all powerful, in the midst of deepest outward poverty and contempt.
Starke:—Ask: Psa_50:15; Isa_55:6; Psa_21:2-3; Zec_10:1; Jam_1:5. Seek: Jer_29:13-14; Luk_15:5-9. Knock: Luk_13:24; Act_12:13-16; Rev_3:20; Gen_32:26-29.—Augustine: Ideo non vult cito dare, ut tu discas ardentius orare.—He who would show others the way, must himself seek everything from God in prayer: 2Co_3:5-6; Act_10:9.—True prayer is converse with God. Psa_19:14.—Quesnel: O Lord, we ofttimes ask for the stone of temporal possessions, which would make our heart a stone; but, instead of it, Thou hast given us the bread of Thy grace, of Thy word, and of Thy Son: Pro_30:7.—Foolish children that we are, how often do we regard as a stone what is better for soul and body than the finest bread, and as the poison of serpents, what proves the most blessed medicine for our hearts! Pro_20:24.—Every earthly parent may help to remind us of the love and faithfulness of God toward His own: Isa_63:7; Isa_49:15.—Even if it were possible that all earthly parents should forget their duty, yet will God prove a Father: Isa_49:15.—The affection of parents toward their children, a symbol of the hearing of prayer.—“Therefore, all things whatsoever ye would.” En speculum paratissimum, justitiœ breviarium, compendiosum commonitorium. Jerome.—Each one of us carries in his breast an adviser, judge, and monitor of his conduct toward his neighbor: Psa_15:3; Mat_22:39; Eph_4:25 : 1Ti_1:5; Gal_5:14; Rom_13:10.—Here you have the test of what you owe to your neighbors—the spring of equity and the bond of mutual forbearance.—Selfishness will always find a ready excuse: 1Co_4:7; Luk_18:11.—Enter ye in at the strait gate. There are only two roads which lead to eternity,—that of the world and of the flesh, which leads to hell and condemnation; and that of the Spirit, which leads to heaven and eternal life. Therefore be sure which of these two thou hast chosen.—Strive to enter in at the strait gate: Luk_13:24; Php_2:12.—Christians are pilgrims: Psa_39:12; Heb_11:13.—In its folly, the world hastens along the broad way to hell, to the sound of music and revelry.—The sufferings of this present time are not worthy to be compared with the glory to be revealed: 2Co_4:17; Rom_8:18.—Luther:—It is not the Lord Jesus who makes the road to heaven so strait and narrow, but rather the devil, the world, and our own flesh: Mat_19:21-22; Pro_26:13.—Why is it that so few find the way to heaven? Because of their negligence in seeking, their sloth in striving, their daring in resisting God, and their malice in sinning. Hence their condemnation rests upon their own heads: 2Pe_1:8; Act_14:16; Joh_8:12; Act_14:22; Rev_7:14.—Let us not be offended at the small number of believers, Isa_1:8; Zep_3:12; nor at their many afflictions; but comfort ourselves in view of their blessed end, Zep_3:17; Rev_3:20.—Beware—Php_3:18; 1Jn_4:1—of false prophets, Jer_14:14; Jer_23:26; Mic_3:5-12; Zep_3:4; 2Pe_2:1; Rev_16:13.—Sheep’s clothing, Joh_10:5; 2Co_11:13-15; Jer_23:21.—Ravening wolves, Joh_10:8-12; Act_20:29; 2Ti_2:17-18; Eze_21:29; Mat_10:16; 2Co_11:13-14.—Quœnam sunt istœ pelles ovium, nisi nominis Christiani extrinsecus facies? (Tertullian.)—Hœretici sunt habitu oves, astu vulpes, actu et crudelitate lupi. (Bernhard.)—Trust not every spirit, nor every talker or seducer.—To speak like an angel, to pamper the flesh, to gain the simple by outward devotion, by authority, by age, by tears or groans, to give one’s body to be burned, to do miracles,—are not the signs of a true prophet: the worst deceivers have exhibited all these, Mat_24:4-11; 2Th_2:9-10.—Sound doctrine and the fruits of sanctification the evidence of a true prophet: 2Ti_4:3-4; Eze_13:18; Jer_23:25-26; Jer_23:32; Hos_12:1.—Majus:—Every Christian should try the spirits, and recognize the truth: Act_17:11, the men of Berea.—All who lead us astray from the narrow way are false teachers, Jer_5:31; Hos_11:1-2.—Let no one imagine that there is any Church entirely free from heretics, sectarians, or false teachers.—By their fruits. Luther:—As if He would say,—The appearance of false prophets may be fair, as if it were a precious thing; but wait a while, until it is time to gather and to collect the fruits, and see what you will then find upon them.—Behold the goodness and the severity of God in the fruits of the earth. By reason of sin it bears thorns and thistles, but it also brings grapes and figs.—False teachers are like thorns and thistles. Their teaching affords no consolation, and only wounds the heart and conscience. Son_5:7.—The marks of false teachers appear in the way they administer their office, in their doctrine, life, and conversation, in their motives, and in the conduct of their disciples, Joh_15:20. Zeisius.—The hireling and the false prophet.—It is the duty of Christians to prove all things, and to hold fast the word of God, 1Th_5:21; Exo_18:15.—Quesnel: Love, or rather faith, is the root of the good tree. So long as this root remains healthy, the tree will not yield the corrupt fruit of sin; but if it is awanting, you will in vain look for the fruits of righteousness, 1Ti_1:5.—Majus: A wicked person may be transformed into a righteous; but, so long as he remains wicked, he cannot do anything that is good, Mat_12:34; Phm_1:11-12.—Every tree which bringeth not forth good fruit. Joh_15:2-6; 2Ti_3:9; Isa_8:20; Rev_19:20; Gal_5:12; Mat_13:30; Psa_109:2.—Not every one who saith. 1Jn_5:12; 1Th_4:3; 1Pe_1:15; Mat_5:19; Joh_4:23; Rom_2:13; Jam_1:22; Joh_3:16-36.—Quesnel: To call God our Lord, and yet not to honor Him by our works, is to condemn ourselves, 2Co_5:15; Luk_10:28.—Much knowledge, without corresponding practice, entails the heavier judgment; do what thou knowest. Hedinger. Joh_15:14.—False Christianity makes its boast in words, in knowledge, and appearance—ch. Mat_23:27; 2Ti_3:5,—but true religion consists in deed, and is spirit and life. The former may be likened to a painted figure; the latter, to a living man, Mat_5:16.—Many will say to Me in that day. Mat_24:36; 1Co_13:1-2; Php_1:15; Act_19:13; 2Co_11:13; 2Th_2:9; Rev_13:13.—So deeply rooted is false conceit in our minds, that even in the day of judgment men will not be able to comprehend how they incurred condemnation, Mat_25:44.—Quesnel: How many preachers are there, who in the pulpit seem to be prophets; and how many ministers whose success is admired, but who, in the sight of God, are nothing, because they neglect His will! Luk_13:26.—Then will I profess unto them,—openly on that day. Joh_10:14; 2Ti_2:19; 1Co_8:3; Mat_25:12; Joh_10:27; Psa_1:6.—Dei agnoscere servare est; Dei agnoscere custodire est; non agnoscere damnare est. Augustine.—The grace of God saves a soul, and not gifts.—Therefore, whosoever heareth these sayings of Mine, etc. Joh_3:17.—The Rock is Christ, Mat_16:18; 1Co_3:11; 1Co_10:4; Jer_17:7; Psa_118:22; Isa_28:16; Act_4:11-12; Rom_9:33; 1Pe_2:5-7.—To build on Him, is to believe on Him.—At the close of a sermon, we should admonish our hearers to obedience and earnest application of the word.—Quesnel: To employ ourselves in this building, is to be truly wise, Isa_58:11-12.—The wisdom of the just appears in their showing their faith by their works.—And the rain descended. Psa_124:5; Psa_18:5; Rev_12:15; Jer_51:1; Eph_4:14; Psa_46:6; Isa_25:4; Isa_32:2; Rom_8:35.—Quesnel:—By the practice of piety do we make our calling and election sure, 2Pe_1:10; 1Ti_4:7-8.—Cramer: True Christians are exposed to many a tempest and storm, but we are more than conquerors through Him who loved us.—Perseverance to the end the crowning manifestation of faithful allegiance to Christ, 2Ti_4:7-8; Rev_2:10.—And doeth them not. Jam_1:22-24.—Majus: Hypocrisy bears to the world the aspect of a great building, but it has no foundation, and will fall, Luk_18:11-14.—And the rain descended; i. e., adversity and strong temptations befell him, Psa_32:6; Pro_16:4. Under such trials a merely external Christianity speedily fails.—This refers to the final judgment, when body and soul shall be destroyed in hell, Gen_7:21; Exo_14:27-28; Job_8:14; Psa_1:5; Psa_34:22; Psa_73:19.—Quesnel: That fall cannot be repaired again.
Heubner:—Ask grace and the forgiveness of sin. Seek, earnestly aim after, perfection. Knock at the door of heaven, and it shall be opened.—Whatever is needful for our salvation shall be granted in answer to our prayers.—Ask in a childlike spirit for what you may stand in as absolute need of, as of bread, and God will give it you.—“Therefore, all things whatsoever,” etc. In your dealings, put yourself mentally in the place of your neighbor.—The strait gate: true repentance.—“Strait” refers to the anxiety of the heart in the matter.—The wide gate: impenitence.—Appearances deceive.—Beware of mere appearance.—Neither good works alone, nor sound doctrine alone, constitutes good fruits; the latter are the results of both life and doctrine.—A good tree is that which has been ennobled, and refers to a regenerate man; a corrupt tree is that which has degenerated, and means the unrenewed or natural man.—The culture of grace alone can ennoble a man.—A corrupt tree has no place in the garden of God.—“Not every one that saith, Lord, Lord.”—The most splendid talents are oftentimes combined with a wicked heart; the most splendid deeds are ofttimes of dubious value. A man may be the most enthusiastic speaker, the opponent of every injustice and wrong, and the bold champion of all that is good and noble,—yet all from selfishness and unworthy ambition.—Each sin renders a man more untrue to himself.—The future judgment will consist in the manifestation of the secrets of our hearts. Then the game is up, and it will be said: Off with the masks. This applies especially to unworthy ministers.
The pericope, Mat_7:15-23.—Warning of the Lord against byeways which lead to destruction: 1. Warning against being led astray by others—by false prophets, i. e., either by false teachers, or by any who would seduce us from the truth; 2. against being led astray by our own hearts, by hypocrisy, and mere profession.—Fourfold form of the call of the Lord: (a) As a Divine call; (b) as the utterance of Divine truth; (c) as that of the pure and holy heart; (d) as that of His love and concern for the souls of men.
The pericope, Mat_7:15-23. Erdmann:—Concerning the true import of human works.—Dräseke: The desire to appear good: 1. Its nature; 2. its origin; 3. its moral character; 4. its unavoidable dangers.—Reinhard:—On the only certain mark of a state pleasing to God. It consists not, 1. in outward decency; nor, 2. in a public profession of the Gospel; nor, 3. in personal attachment to Jesus (?); nor, 4. in extraordinary works (?); but, 5. in faith in Jesus, and in an endeavor to attain holiness by that faith,—our aim being directed toward the reality, rather than the outward form.—Marheineks:—How do we prove ourselves to be true professors of Christ? 1. Not by outward appearances merely, but by the power and life of faith; 2. by works of love; 3. by joy, peace, and hope. Nitzsch:—The true value of good works (Selections of Sermons i., p. 12). Zimmermann:—The tree an image of man (root, stem, marrow, branches, leaves, blossoms, fruit). Fr. Krummacher:—Who enters into the kingdom of heaven (Voices of the Church, Langenberg, 1852, p. 49). Sermons on Mat_7:15, by Rautenberg, Souchon, Ahlfeld. Höpfner:—Four things necessary to constitute a Christian: 1. Faith makes a Christian; 2. life proves a Christian; 3. trials confirm a Christian; 4. death crowns a Christian.
ADDENDA
BY THE AMERICAN EDITOR
The Sinaitic Manuscript of the Bible, which Professor Tischendorf rescued from the obscurity of the Convent of St Catharine on Mount Sinai, and carefully edited in two editions in 1862 and 1863,* two years after the issue of the third edition of Dr. Lange’s Commentary on Matthew, has been carefully compared in preparing the American edition of this work from Chapter 8 to the close of the Gospel of Matthew. I thought I was the first to do so, but just before I finished the last pages of this volume, I found that Bäumlein, in his Commentary on the Gospel of St. John,** and Meyer, in the fifth edition of his Commentary on Matthew, both of which appeared in 1864, had preceded me, at least in print. No critical scholar can ignore this manuscript hereafter. For it is the only complete, and perhaps the oldest of all the uncial codices of the Bible, or at least of the same age and authority as the celebrated Vatican Codex (which is traced by some to the middle of the fourth century), and far better edited by the German Protestant Professor, Tischendorf, than the latter was by the Italian Cardinal, Angelo Mai. In the absence of a simpler mark agreed upon by critics (the proposed designation by the Hebrew א has not yet been adopted, and is justly objected to by Tregelles and others on the ground of typographical inconvenience), I introduce it always as Cod. Sin., and I find that Dr. Meyer in the fifth edition does the same. As I could not procure a copy of the printed edition of this Codex till I had finished the first seven chapters, I now complete the critical part of the work by adding its more important readings in the first seven chapters where they differ from the textus receptus, on which the authorized English, as well as all the older Protestant Versions of the Greek Testament are substantially based.
*Novum Testamentum Sinaiticum, sive Novum Testamentum cum Epistola Barnabœ et Fragmentis Pastoris (Hermæ). Ex Codice Sinaitico auspiciis Alexandri II., omnium Russiarum imperatoris, ex tenebris protracto orbique litterarum tradito accurate descripsit Ænotheus Friderious Constantinus Tischendorf, theol. et phil. Dr., etc. etc. Lipsiæ, 1863. The text is arranged in four columns and covers 148 folios; the learned Prolegomena of the editor 81 folios. There is besides a magnificent photo-lithographed fac-simile edition of the whole Sinaitic Bible, published at the expense of the Emperor of Russia, in 4 volumes (3 for the Old and 1 for the New Testament, the latter in 148 folios), under the title: Bibliorum Codex Sinaiticus Petropolitanus. Auspiciis augustissimis imperatoris Alexandri II. ed. Const. Tischendorf. Petropoli, 1862. A copy of this rare edition I have also consulted occasionally, in the Astor Library of New York. For fuller information on this important Codex (in the words of Tischendorf: “omnium codicum uncialium solus integer omniumque antiquissimus”), we must refer the reader to the ample Prolegomena of Tischendorf, also to an article of Hilgenfeld in his Zeitschrift für wissenschaftliche Theologie, vol. vii. (1864), p. 74 ff. (who is disposed to assign it to a somewhat later age), and to Scrivener’s treatise, which I have not seen.
**Hengstenberg, in his Commentary on John, concluded in 1863, pays no attention whatever to this Codex, and is very defective in a critical point of view
Mat_7:12.—Cod. Sin. (also B., Z.): ἀφήκαμεν (have forgiven) against the lect. rec.: ἀφίομεν, and the reading of D., E., L., etc.: ἀφίομεν, which may have been taken from Luk_11:4. Lachm., Tischend., Alford, and Meyer, favor ἀφήκαμεν.
Mat_7:13.—Cod. Sin. omits the doxology and the amen in the Lord’s Prayer, with other ancient witnesses and all the modern critical editors, German and English, except Matthaei, whose exclusive adherence to his own Moscow manuscripts gives his edition the character of partiality. It is generally regarded as an insertion from the ecclesiastical liturgies in the fourth century. On the other hand, it is strongly defended as genuine, not only by Stier, as mentioned on p. 122, but also by Scrivener (A Supplement to the authorized English Version of the N. T., vol. i. 1845, p. 155 ff.). Alford’s testimony against it, as quoted on p. 122, is certainly too strong. The importance of the case will justify us in adding here the principal arguments on both sides of the question. It must be admitted that the weight (though by no means the number) of critical testimony is rather against the doxology. Four of the most ancient uncial MSS., Cod. Sin. (4th cent.), Vaticanus (B., 4th cent.), Cantabrigiensis, or Codex Bezæ (D., 5th or 6th cent.), Dublinensis rescriptus (Z., of the 6th cent., containing, of the N. T., the Gospel of Matthew with many lacunæ), and five cursive MSS. (1, 17, 118, 130, 209, of much later date), moreover the ancient Latin versions, and most of the early fathers, especially the Latin ones, including Origen, Tertullian, and Cyprian, who wrote practical commentaries on the Lord’s Prayer, omit the doxology. The other uncial MSS. are here defective, and cannot be quoted for or against. Cod. Alexandrinus (A., 5th cent.) is mutilated from Mat_1:1 to Mat_25:6 (its first leaf commencing: ὁ νυμφίος), and Cod. Ephraemi Syri (C., 5th cent.) omits Mat_5:16 to Mat_7:4 (according to Tischendorf’s edition, which is, however, unfortunately not in fac-simile). Its omission from the text is, moreover, much more difficult to account for than its insertion from the ancient liturgies. But on the other hand, the doxology is already found in the venerable Peschito (of the second century), and the two younger syriac Versions (Philoxeniana and Hierosolymitana), in the Sahidic or Thebaic Egyptian Version (which ranks next to the Peschito on the score of antiquity), the Æthiopie, Armenian, Gothic and Gregorian Versions, in the Apostolical Constitutions, Chrysostom, as well as in nearly all the five hundred or more cursive man uscripts in which the sixth chapter of Matthew is preserved. As to internal reasons, it can hardly be urged that the doxology interrupts the context or the logical connection between vers.12 and 14 (Scholz, Meyer, Alford), for this argument would require us to cancel the whole of Mat_6:13 (Scrivener). No one can doubt the eminent propriety of this solemn conclusion which we are accustomed to regard from infancy as an integral part of the prayer of prayers, and which we would now never think of sacrificing to critical considerations in our popular Bibles and public and private devotions. Probably it was the prevailing custom of the Christians in the East from the beginning to pray the Lord’s Prayer with the doxology, comp. 2Ti_4:18. Chrysostom comments on it without the least consciousness that its authenticity is doubtful.
In the seventh chapter Cod. Sin. offers no important deviations from the received text.
Mat_7:2.—Cod. Sin. sustains with the best ancient authorities ματρηθήσεται, shall be measured, which is now adopt ed by the editors of the Greek text (even Stier and Theile, and Words, worth, who adhere closely to the Elzevir text), against the lect. rec. ἀντι μετρηθήσεται, shall be measured again, or in turn (from Luk_6:38).
Cod. Sin.Text. Pec.Mat_7:4.—λεγις (λέγεις)ἐρεῖς.Mat_7:13.—εισελθατεεἰςέλθετε.Mat_7:14.—οτι στενη* Mat_7:14.—πλατιαπλατεῖα ἡ πύλη.(so B)Mat_7:21.—τα θεληματατὸ θέλημα (so also B.).Mat_7:24.—ομοιωθησεταιὁμοιώσω αὐτόν.Mat_7:27.—ηλθανη̇͂λθον.Mat_7:28.—ετελεσενσυνετέλεσεν.Mat_7:29.—γραμματεις αυτωνγραμματεῖς.*But it is not certain whether ὅτι or τί was the original reading. Tischendorf remarks, Proleg. xliii. ad membranam iv. exteriorem: “οτι: o litteræ punctum impositum; nescio an ante Cg. jam B imposuerit; obelum vero solus Cg. addidit.” “Οτι στενή, for strait, Is the reading of the text. rec. and retained by Tischendorf and Alford, but it may easily have arisen from ὁτι πλατεῖα, Mat_7:13. Lachmann, Meyer, and Scrivener prefer τί στενή, how strait (Vulgata: quam angusta), which has the balance of external evidence in its favor
Footnotes:
[4] Mat_7:8.—[It shall be opened according to the text rec.: ἀνοιγήσετα. But some of the oldest authorities, among which is the Vatican Cod. B. (see the ed. of Angelo Mai, and Buttmann), also Lachmann, Tregelles, and Conant, read ἀνοιγεται, it is opened, which seems to correspond better to the preceding receiveth, and findeth. Dr. Conant’s remark is not without force: “The beautiful antithesis, made by the future and present tenses in Mat_7:7-8, is marred at the close by the return to the future, in the faulty form of the Received Text, and in the Versions that follow it. In Mat_7:7 the imperative is properly followed by the future tense, because the compliance and its reward are both in the future time; but in Mat_7:8. the present (he that asketh) is properly followed by the same (receiveth), and so of the other two clauses. The propriety and point of expression, which are so striking a characteristic of our Lord’s manner in all His discourses, should not be lost or marred in the version of them.” Tischendorf, Alford, Wordsworth, and Lange in his G. version, adhere to the Received Text. Meyer, otherwise so accurate in all that pertains to verbal exegesis, and Lange take no notice of this difference.—P. S.]
[5] Mat_7:9.—[Tregelles edits: ἤ τίς ἐξ ὑμῶν ἄνθρωπος, omitting ἐστιν, on the authority of Cod. Vaticanus as compared by Birch. But both Angelo Mai and Buttmann in their editions of the Vatican Codex give ἐστιν. The discrepancy is solved by the fact that ἐστιν the marginal reading, but not a correctore, as Birch supposed, but a prima manu as Verceilone in the second ed. of the published text, and Buttmann explain.—P. S.]
[6] Mat_7:9.— “Ον in Codd. B. C., etc. The Recepta adds ἐάν, if. [Dr. Conant: ‘Of whom; for whom, which is un grammatical. … The construction of the sentence is not, indeed, rhetorically exact; but it belongs to that graceful negligence of art and rule, which is the peculiar charm of the colloquial style, and is no less so in English than in Greek.”—P. S.]
[7] Mat_7:14.—“Οτι [for]. This could easily be changed into τί [how strait], which is supported by many authorities and adopted by Griesbach, Lachmann, Scholz.
[8] Mat_7:24—[It would be better here and in Mat_7:25-26 to leave out the art. in Engl. and to translate “upon rock” and “upon sand,” instead of “a rock” (which might mean some particular rock), and “the sand.” The Greek has בן both cases the definite art. (τὴν πέτραν and τὴν ἄμμον), which here designates classes of substances. Some commentators refer the rock to Christ, as Cornel. à Lapide: “Mystice petra est Christus; unde Glossa ‘Ille ædificat in Christo qui quod audit ab illo facit.’ ” So also Alford and Wordsworth. In this case we ought to translate “upon the rock,” and “upon sand.”—P. S.]
[9] Mat_7:29.—[The word one is inserted by the E. V. and rather weakens the force of the expression ὡς ἐξουσἰαν ἔχων. Lange translates: wie im Besitz der Macht.—P. S.]
[10] Mat_7:29.—[The critical editions read αὐτῶν, and Lange translates accordingly. Some add: καὶ οἱ φαρισαῖοι.—P. S.]
[11][Not: “in its inseparable connection with human nature,” as the Edinb. trsl. misunderstands the original: “Bedingtheit durch die Züge der Humanität, der Menschlichkeit.”—P. S.]
[12][Chrysostom: στενὴ ἡ πύλη, οὐχ ἡ πόλις, strait is the gate, but not the heavenly city to which it leads.—P. S.]
[13][Alford: “The καρποί are both their corrupt doctrines and their vicious practices, as contrasted with the outward shows of almsgiving, prayer, and fasting, their sheep’s clothing to deceive.” Wordsworth: “From the fruits of their teaching; not from their acts alone, because acts seemingly virtuous are often nothing more than the sheep’s clothing in which the wolf wraps himself in order that he may deceive and devour the sheep.” Whedon: “Their fruits—their own actions and the moral tendency of their doctrines.” D. Brown: “Not their doctrines … for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.”—P. S.]
[14][D. Brown: “the rock of true discipleship, or genuine subjection to Christ.”—]
[15][D. Brown: “How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!” Chrysostom: “The rain descended, etc. A prophecy verified in the primitive church, bearing all the brunt of the waves and storms of the world, of people, of tyrants, of friends, of strangers, of the devil himself persecuting her, and venting all the hurricane of his rage upon her. She stood firm, because she was built upon a rock. So far from being injured, she was made more glorious by the assault.”—P. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–11 Ask, and it shall be given you; seek, and…
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you--Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 8, 9, 11 (2.) Confide in God as a more than earthly…
(2.) Confide in God as a more than earthly father, 7-12.
In coming into the kingdom ye must entertain faith in God’s paternity, (Mat_7:7-12;) ye must pass through the strait gate of life, (Mat_7:13-14;) ye must elude false guides, (Mat_7:15-20;) ye must show something more than mere profession, (Mat_7:21-23;) for by these my words you stand or fall, (Mat_7:24-29.)
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7. Ask, and it shall be given you — Under the threefold symbol of asking, seeking, and knocking, all the expressions of our desire are included, rising in the force of climax. Our bounteous heavenly Father has a corresponding response for each. For the asking he has gifts; for the seeking, discovery, for the knocking, admissions.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7, 8, 9, 11 7. Ask, and it shall be given] The connection…
7. Ask, and it shall be given] The connection is again difficult. The verse may be the answer to the disciples’ unspoken questions: (1) “How shall we discriminate?” or (2) “Who are fit to receive these divine truths?” The words of Christ teach, (1) that discernment will be given, among other “good things,” in answer to prayer; (2) that prayer in itself implies fitness, because it implies desire for such truths.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7, 9, 11 (7) Ask, and it shall be given.—The transition is…
(7) Ask, and it shall be given.—The transition is again abrupt, and suggests the idea that some links are missing. The latent sequence of thought would seem to be this, “If the work of reforming others and ourselves,” men might say, “is so difficult, how shall we dare to enter on it? Where shall we find the courage and the wisdom which we need?” And the answer is, In prayer for those gifts.
Here, once more, the words are absolute and unqualified, and yet are clearly limited by implied conditions. It is assumed (1) that we ask for good gifts—for “bread” and not for a “stone,” for a “fish” and not for a “serpent;” and (2) that we ask, as Christ has taught us, in His name and according to His spirit. Otherwise we may ask and receive not, because we ask amiss.
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The three words imply distinct degrees of intensity. There is the “asking” in the spoken words of prayer, the “seeking” in the efforts and labours which are acted prayers, the “knocking” at the gate with the urgent importunity which claims admission into our Father’s house.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8, 9, 11 For every one that asketh receiveth. Every one that…
For every one that asketh receiveth. Every one that asketh of God receiveth, for he is not the censorious Judge that you are inclined to be in your dealings with others. Therefore ask expectantly. He "giveth to all liberally, and upbraideth not". (Jam_1:5)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 9 Ask, and it shall be given you.
Mat_7:7
Ask, and it shall be given you.
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I. We have in these words, not formal definition of prayer, but an incidental definition, and most complete. To pray is to ask of God; the more childlike the asking the better.
II. A recognition of the hindrances which we meet in prayer. We are to ask when God is nigh; mercies are sometimes hid, then seek.
III. A positive injunction. Prayer not optional; it is a duty.
IV. Christ stimulates to obedience by words of encouragement.
1. He calls attention to universal experience-Every one that asketh, receiveth. Prayer is not an experiment.
2. Christ points to the conduct of parents towards their children.
3. A gentle reference to our common depravity-If ye, being evil. God far above all earthly parents, mere willing to give good gifts. (S. Martin.)
Prayer a duty, even though there be no desire to pray
In certain states of the body men lose all appetite for food. Are they to yield to this want of appetite? If they do yield to it, they are soon starved to death. Sometimes without appetite, it becomes necessary for them to take, day by day, nourishment. Just so with prayer. If I cannot pray as a privilege, I am to pray as a duty.
Prayer not a runaway knock
Watch in prayer to see what cometh. Foolish boys, that knock at a door in wantonness, will not stay till somebody cometh to open to them; but a man that hath business will knock, and knock again, till he gets his answer. (T. Manton.)
Keeping up a suit
Keep up the suit and it will come to a hearing-day ere it be long. (T. Manton.)
Ask and receive
1. Every promise is attached to a duty.
2. That concerning any duty it is not enough that you do it, you must do it scripturally.
3. It does not say when you shall receive.
4. The whole Trinity combine before there can be prayer.
5. This is the language of entire dependence. Ask. Man is empty.
6. It is Gods method to try the grace which He intends to crown. Seek.
7. Never be afraid of being too earnest. Knock.
8. God wishes you to have a clear understanding about the certainty of prayer. (J. Vaughan, M. A.)
Ask: Children speaking to God
I. Ask, whom? Not to angels, saints. God is the only Being who is everywhere present, and therefore the only one to whom we should pray.
II. Ask, when? Any time; some times better than others. Morning, etc.; the time of perplexity, etc.
III. Ask, where? I will that men pray everywhere.
IV. Ask, How?
1. Orderly; think about what you are going to ask.
2. Earnestly; not carelessly.
3. Repeatedly: until you receive an answer.
4. In your own style-as children.
5. In faith.
6. In the name of Jesus, the only Mediator, etc. (A. McAuslane, D. D.)
How to find the Lord
A man said to me the other night in the inquiry-room, Mr. Moody, I wish you would tell me why I cant find the Lord. Said I: I can tell you why you cant find Him. Why is it? Why, you havent sought for Him with all your heart. He looked at me, and said he thought he had. Well, said I, I think you havent; because you will surely find Him when you seek for Him with all your heart. Now, my friend, I can tell you the day and hour you are going to be converted. The man looked at me, and I have no doubt thought I was a little wild. Said I: The Scripture tells me, He that seeketh findeth. It dont take a man long to find the Lord when he makes his mind up to do it.
Life a research
1 Life is a research.
2. Not get some one else to seek for you.
3. The Lord assigns no limit to the research. (A. Coquerel.)
Rogation Days. Ask, and it shall be given you
In May almost always the Rogation Days come. The fitness of this. These days are meant to prepare the peoples hearts for the coming festival of the Ascension; but mainly to be days of intercession for the fruits of the earth, which are then tender, that they may not be blasted, as well as for health and peace at that season of the year when war and pestilence may be expected to begin. These intentions are indeed closely blended, for when our Lord ascended up on high He received gifts for men.
I. We pray for a blessing upon the fruits of the earth. We can scarcely help it unless we are untrue to nature. Mans heart is on his fields; he has done all his work as far as crops are concerned-now he can only hope, watch, and pray. Now all depends upon what God will be pleased to do. We are not powerless: prayer is left to us. Thirteen centuries ago Rogation Days were first appointed; it was then felt that prayer was a power to secure peace and plenty. Though there is no service for these Days, there is nothing to prevent us from keeping them. Our great authority for them is found in the first and second chapters of Joel. In these days of agricultural depression we have need to remember them. (E. T. Marshall, M. A.)
Prayer, Knock with confidence
When thou standest before His gate, knock loudly and boldly, not as a beggar knocks, but as one who belongs to the house; not as a vagabond, who is afraid of the police, but as a friend and an intimate acquaintance; not as one who is apprehensive of being troublesome, or of coming at an improper time, but of a guest who may rest assured of a hearty welcome. (Dr. F. W. Krummacher.)
The nature and efficacy of prayer
I. The precept.
1. The nature of the duty.
2. A few of our obligations to this holy duty:
(1) The Divine command.
(2) The pious example of holy men.
(3) It is reasonable.
3. Some of the motives by which it is enforced:
(1) Its necessity.
(2) Its great importance in preparing the mind for the duties of the sanctuary and the family.
(3) Another motive arises from the maintenance of the power of religion within us.
(4) The pleasure of walking with God is a powerful incentive.
II. The encouragement which the text affords us.
1. The promise itself.
2. Its Divine fulness.
(1) It comprehends every human being that presents his prayer for relief.
(2) The quality of the blessing-good things.
Two reflections:
1. How happy is the believer.
2. How important to know the medium of acceptable prayer. (J. E. Good.)
Prayer the characteristic action of religion
I. Prayer is religion in action. It is the soul of man engaging in that particular form of activity which presupposes the existence of a great bond between itself and God. It is the noblest kind of human action, in which man realizes the highest capacity of his being. This estimate of prayer not universal amongst even educated people. They regard it as an outlet for feeling, a means of discipline; but less worthy the energies of a thinking man than hard work. But prayer is indeed work. The dignity of labour is proverbial.
1. Is it true that prayer is little else than the half-passive play of sentiment? Let those who have truly prayed give the answer. Jacob wrestled with an unseen Power (Mat_11:12).
2. Take prayer to pieces; it consists of three different forms of activity.
(1) To pray is to put the understanding in motion, and to direct it upon the Highest Object. How overwhelming are the ideas which thus pass before it. The issues are realized. This an absorbing occupation for the understanding.
(2) To pray is to put the affections in motion, it is to open the heart; this movement of the affections is sustained throughout prayer.
(3) To pray is to put the will in motion, just as decidedly as we do when we sit down to read hard, or when we walk up a steep hill. It enters vitally into the action of prayer, and is in proportion to sincerity. Now these three ingredients of prayer are also ingredients in all real work, whether of brain or hand; in prayer they are more evenly balanced. The dignity of prayer as being real work becomes clear if we reflect on the faculties it employs; and clearer if we consider the effect of it upon the habitual atmosphere of the soul. It places the soul face to face with facts of the first order of solemnity; with its real self and with its God. And just as labour in any department is elevating when it takes us out of and beyond the petty range of daily and material interests, while yet it quickens interest in them by kindling higher enthusiasms into life, so in a transcendent sense is it with prayer. It is so noble, because it is the work of man as man; of man realizing his being and destiny with a vividness which is necessary to him in no other occupation. The nobleness of his best form of toil must fall infinitely below that of a spirit entering consciously into converse with the eternal God.
II. But granted the dignity of prayer even as of labour: what if this labour be misapplied?
1. There is here no question as to the subjective effects of prayer; this is admitted by all.
2. Prayer is not chiefly a petition for something that we want and do not possess. It is intercourse with God, often seeking no end.
3. If prayer is to be persevered in, it must be on the conviction that it is heard by a living Person. We cannot practise trickery upon ourselves with a view to our moral edification. If God exists, if He be a Personal Being, then surely we may reach Him if we will. Where is the barrier that can arrest our thought, as it rises to the all-embracing intelligence of God. And if God be not merely an infinite intelligence, but a moral Being, a mighty heart, so that justice and tenderness are attributes of His, then surely we appeal to Him with some purpose. It is on this ground that God is said to hear prayer in Scripture. That He should do so follows from the reality of His nature as God. He who has planted in our breasts feelings of interest and pity for one another cannot be insensible to our need and pain.
III. But will God answer prayer when it takes the form of a petition for some specific blessing which must be either granted or refused?
1. The first presumed barrier against the efficacy of prayer to which men point is the scientific idea of law reigning throughout the spiritual as well as the material universe. But the laws of nature are not self-sustained forces; God can use His own laws. They have not escaped His control.
2. A second barrier to the efficacy of prayer is sometimes discovered in the truth that all which comes to pass is fore-determined in the predestination of God. Prayer, too, is a foreseen action of man, and is embraced in the eternal purpose of God.
3. The third barrier is the false idea of the Divine dignity which is borrowed from our notions of human royalties. Need not depreciate mans place in the universe; Gods best creature, and He cares for the lowest.
4. A fourth barrier to the efficacy of prayer is thought to be discernible in an inadequate conception of the interests of human beings as a whole. But Christian prayer is conditioned.
5. The last barrier is really to be discovered in mans idea of his own self-sufficiency,
6. That prayer is answered is a matter of personal experience. (Canon Liddon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7, 9, 11 7, 8. Ask, … seek, … knock. The terms…
7, 8. Ask, … seek, … knock. The terms are here used with reference to prayer, and these constitute a climax. Ask implies a simple petition. Seek indicates an earnest search. Knock shows perseverance in spite of hindrances. The three represent earnest prayer.
For every one that asketh receiveth, etc. Every one of the class concerning whom the Savior speaks. That class is those who can say, “Our Father in heaven; Hallowed be thy name; Thy will be done.”
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain On v7 J. W. McGarvey's The Fourfold Gospel [XLII. H. Concerning…
J. W. McGarvey's The Fourfold Gospel [XLII. H. Concerning Prayer].
XLII. THE SERMON ON THE MOUNT. (A Mountain Plateau not far from Capernaum.) Subdivision H. CONCERNING PRAYER. aMATT. VII. 7-11.
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a7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you [The words here are slightly climacteric. Asking is a simple use of voice, seeking is a motion of the body, and knocking is an effort to open and pass through obstacles]: 8 for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. [Jesus here uses the universal "every one," but he means every one of a class, for the term is modified by the prescribed conditions of acceptable prayer ( Mat_6:14, Mat_6:15, Jam_1:6, Jam_1:7, Jam_4:3, 1Jo_5:14). We see also by the Mat_7:9 that it means every one who is recognized by God as a son. All God's children who pray rightly are heard.] 9 Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; 10 or if he shall ask for a fish, will give him a serpent? [Fish and bread were the common food of the peasants of Galilee. A stone might resemble a cake, but if given it would deceive the child. A serpent might resemble an eel or a perch, but if given it would be both deceptive and injurious. We often misunderstand God's answer thus. But our sense of sonship should teach us better.] 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him? [Here is an argument from analogy. It is assumed that the paternal feeling which prompts us to give good [264] things to our children, is still a higher degree in God with reference to his children; and hence it is argued that he will much more give good things to those who ask him. Since it is Jesus who assumes the likeness on which the argument rests, we may rely on the correctness of the reasoning; but we must be cautious how we derive arguments of our own from the analogy between God's attributes and the corresponding characteristics of man. For example, this attribute of paternal feeling has been employed to disprove the reality of the eternal punishment with which God himself threatens the sinner, because the paternal feeling in man would prevent him from so punishing his own children. The fallacy in the argument consists in assuming that the feeling in question must work the same results in every particular in God that it does in man. But Revelation teaches that such is not the case.]
[FFG 264-265]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On vv7, 9 An admonition to prayer:
An admonition to prayer:
v. 7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
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v. 8. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh it shall be opened.
The Lord’s entire sermon had dealt with the righteousness of life as expected from men by God. A great and hard lesson, demanding more strength than any man, even the most earnest Christian, possesses by nature and after conversion. But He from whom all spiritual strength must come is willing to help our infirmities, if we but approach Him with persistent supplication. Jesus piles up the verbs for the sake of emphasis; He builds up a double climax in order to teach men always to pray and not to grow faint, to be importunate in pleading, Luk 18:1; Luk 11:5-10. To the mere asking must be added an eager seeking, and this must be supplemented with a persistent knocking. Such methods cannot fail; the promises of God are too plain. God will hear, He will give. He will let us find. He will open unto us. It may not always be at just the time and in just the manner which we think best, but it will, in the end, always prove the best. Only, note the repetition: "Ask," in all humility, but with firm confidence; "seek," with untiring application, but also with painstaking care; "knock," with both earnestness and perseverance. Every one, he says, shall receive if he will but come as a child to its father.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 11 General Information:
General Information:
Jesus is talking to a group of people about what they as individuals should or should not do. The instances of "you" and "your" are all plural. (See: Forms of You)
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Ask ... Seek ... Knock
These are metaphors for praying to God. The verb form shows that we are to keep praying until he answers. If your language has a form for continuing to do something over and over, use it here. (See: Metaphor)
Ask
request things from someone, in this case God
it will be given to you
This can be stated in active form. AT: "God will give you what you need" (See: Active or Passive)
Seek
look for someone, in this case God
Knock
To knock on a door was a polite way to request that the person inside the house or room open the door. If knocking on a door is impolite or not done in your culture, use the word that describes how people politely ask for doors to be opened. AT: "Tell God you want him to open the door"
it will be opened to you
This can be stated in active form. AT: "God will open it for you" (See: Active or Passive)
Or which one of you ... a stone?
Jesus uses a question to teach the people. AT: "There is not one person among you ... a stone." (See: Rhetorical Question)
a loaf of bread
This refers to food in general. AT: "some food" (See: Synecdoche)
stone ... fish ... snake
These nouns should be translated literally.
Or if he asks for a fish, will give him a snake?
Jesus asks another question to teach the people. It is understood that Jesus is still referring to a man and his son. AT: "And there is not one person among you, if his son asks for a fish, will give him a snake." (See: Rhetorical Question and Ellipsis)
translationWords
son
bread
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v7 7:7-8 This passage teaches persistence in prayer, but Jesus…
7:7-8 This passage teaches persistence in prayer, but Jesus does not teach that God will grant extravagant desires. God’s people are to seek daily provision and spiritual blessing (6:10-11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.