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?

And thus they are to recognise that if they, with all their imperfections, can behave so faithfully towards their sons, how much more certain it is that their heavenly Father will give the good things of the Messianic age to those who are truly His sons when they ask Him persistently, seek Him earnestly, and knock confidently and continually on His door because they are so eager to meet with Him. And by this means they will be provided with all the strength and ability that they will need in order to successfully ‘seek first the Kingly Rule of God’, and to ‘seek His righteousness’, and in order to be able to fulfil His commandments in the way that Jesus has outlined, for in Mat 7:12 He summarises all those commandments in one sentence.

‘If you then being evil.’ We must neither overstate the meaning of this, nor underestimate it. The strict intention is to stress man’s sinfulness over against God’s perfection. The point is that if weak and failing sinful man can behave well towards his son, how much more will a perfect and loving heavenly Father Who has infinite power behave well towards His sons. Thus once again the purpose is to accentuate that they are now dealing with their heavenly Father.

However, in saying this we should note that the Old Testament does clearly depict the sinfulness of man as being so from his very beginning. David could say, ‘I was shaped in iniquity, and in sin did my mother conceive me’ (Psa 51:5), and while it is true that this may have been because he was suffering under deep conviction of sin because of his adulterous and murderous behaviour, it cannot be denied that it demonstrated a sense of his having been in some way connected with sin from birth. We can also compare the words of Psa 58:3, ‘the wicked are estranged from the womb, they go astray as soon as they are born, speaking lies’. There too wrongdoing is clearly traced right back to the beginning of life. Thus the sense is clearly given in both cases that how we behave now, can be traced back to the womb. And that is why in Psa 14:1-3 (repeated in Psa 53:1-3) we have an all inclusive statement concerning man’s sinfulness, ‘There is none who does good. YHWH looked down from heaven on the children of men, to see if there were any who understood (or ‘dealt wisely’), who sought after God, they are all gone aside, they are together become defiled, there is none who does good, no not one’. Compare also, ‘there is not a righteous man on earth who does good, and does not sin’ (Ecc 7:20). The universality of both these statements reveals that in all cases it must go back to the condition in which a man was born, for otherwise it would not apply to all.

‘Your Father in heaven.’ Note the ‘your’. As we have noted previously Jesus depicts Him as the Father of those who have come under the Kingly Rule of Heaven and have responded to Jesus, and are thus, as His ‘sons’, seeking to be peacemakers and to be perfect like He is in the loving of their enemies (Mat 5:9; Mat 5:44-48). It is those who are like that, and those alone, who can with confidence pray these prayers for the Messianic Rule to triumph, and can come confidently into His presence.

‘Good things.’ As we have already seen this includes the Holy Spirit at work through them, and all that is offered in the beatitudes and the Lord’s Prayer and the remainder of the Sermon. And along with these come many other spiritual blessings, as spoken of, for example, in Rom 8:28, where it includes all that contributes to their salvation; Rom 10:15, where it is the ‘good things’ of salvation; Mat 12:6-8, where a number of good things are described; Heb 9:11, where Christ as High Priest will minister to them ‘good things’; Heb 10:1, where the old offerings were shadows of the ‘good things’ to come, and so on. There is no limit to the heavenly blessings that God can bring to us.

Thus as we come to the end of the main section of the Sermon we can now do so on a high note. For because they can live in the presence of their heavenly Father, living in continual communion with Him (‘pray without ceasing’), and because of the ‘good things’ with which He has blessed them, including the Holy Spirit, they can now go forward to live to please Him (compare Gal 2:20). And ‘therefore’ they will be able to do what Mat 7:12 says.

Fuente: Commentary Series on the Bible by Peter Pett

Mat 7:11. If ye then, being evil The words , which of you, in the 9th verse, are well explained by this: “If,” says our Lord, “you, imperfect and evil as you are, and some of you perhaps tenacious, froward, and unkind, readily give good gifts to your children when they cry for them; how much rather will the great God, who is perfect in goodness, and unbounded in loving-kindness, bestow blessings on his children, who endeavour to resemble him in his perfections, and for that end ask the assistance of his Holy Spirit?” for by good things are meant the true goods, Luk 11:13 the gifts of the Holy Ghost; whatever in general is proper and necessary for them, and will prove to them a real good.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 7:11 . ] although ye , as compared with God, are morally evil . [427] Comp. Mat 19:17 . Even Kuinoel has given up the false rendering, niggardly (in conformity with Pro 23:6 ; Sir 14:5 ).

] not soletis dare (Maldonatus, Wetstein, Kuinoel), but ye know, understand , how to give (1Ti 3:5 , and see note on Phi 4:12 ), not as referring, however, to the disposition (de Wette, Fritzsche), which in so doing is rather presupposed , but appropriately pointing to the thoughtful nature of paternal love, which, in spite of the , understands how to render possible the giving of good gifts to children.

] wholesome gifts , in contrast to the stone and the serpent. For the second , Luk 11:13 has a later substitution of the particular for the general. For the inference a minori ad majus , comp. Isa 49:15 .

[427] Chrysostom appropriately says: , , (of God) . It is not original sin , but the historical manifestation of the sin of all men, which is spoken of, of which, however, original sin is the internal, natural root. Comp. Mat 15:19 ; Joh 3:6 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

Ver. 11. If ye then being evil ] Even ye my disciples also; for by nature there is never a better of us. But as the historian said that there were many Marii in one Caesar, so there are many Cains and Judases in the best of us all. Homo est inversus decalogus, saith one: whole evil is in man, and whole man in evil; yea, in the devil, whose works (even in the best of his saints) Christ came to destroy, to dissolve the old frame, and to drive out the prince of darkness, who hath there intrenched himself. And although sin in the saints hath received its death’s wound, yet there are still in the best continual stirrings and spruntings thereof (as in dying creatures it useth to be), which (without God’s greater grace, and the counter motion of the Holy Spirit within them) would certainly produce most shameful evils. This put St Paul to that pitiful outcry, Rom 7:24 , and made him exhort Timothy (though he were a young man rarely mortified) to exhort the younger women with all pureness, or chastity; intimating, that through the corruption of his nature, even while he was exhorting them to chastity, some unchaste motions might steal upon him unawares. a A tree may have withered branches by reason of some deadly blow given to the root, and yet there may remain some sap within, which will bud and blossom forth again. Or as of some wild fig tree, saith a Father, that grows in the walls of a goodly building, and hides the beauty of it, the boughs and branches may be cut or broken off, but the root, which is wrapped into the stones of the building, cannot be taken away till the wall be thrown down and the stones cast one from another. So sin that dwelleth in us hath its roots so inwrapped and intertwined in our natures, that it can never be utterly extirpated; but pride will bud,Eze 7:10Eze 7:10 , and the fruits of the flesh will be manifest,Gal 5:19Gal 5:19 , though we be daily lopping off the branches, and labouring also at the root. Sin is an inmate that will not leave, do what we can, till the house fall upon the head of it; a hereditary disease, and that which is bred in the bone, will never leave the flesh; a pestilent hydra, somewhat akin to those beasts in Daniel, that had “their dominion taken away, yet were their lives prolonged for a time and a season,” Dan 7:12 .

How much more will your Father which is in heaven give good things ] Give the Holy Spirit, saith St Luke; Luk 11:13 for nihil bonum sine summo bone, saith St Austin; when God gives his Spirit, he gives all good things, and that which is more than all besides. For it is a spirit of judgment and of burning, of grace and of deprecation, of knowledge, and of the fear of the Lord, of strength and of might, enabling both to resist evil of sin, and to endure evil of sorrow,Isa 4:4Isa 4:4 ; Isa 11:2 ; Zec 12:10 . And for good things, temporal, to trample on them; spiritual, to reach after them. It is a free spirit, setting a man at liberty from the tyranny of sin and terror of wrath, 2Co 3:17 ; and oiling his joints, that he may be active and abundant in the Lord’s work. This Holy Spirit is signified by those two golden pipes, Zec 4:12 , through which the two olive branches, the ordinances, empty out of themselves the golden oils of all precious graces into the candlestick, the Church. And how great a favour it is to have the Holy Spirit our inhabitant, seeJoe 2:28-29Joe 2:28-29 , where, after God had promised the former and latter rain, floors full of wheat, and vats full of wine and oil, a confidence of all outward comforts and contentments; he adds this as more than all the rest, “I will also pour out my Spirit upon all flesh,”Joe 2:23Joe 2:23 ; Joe 2:28 . He will pour out, not drop down only sparingly and pinchingly, as some penny father, but pour out like a liberal householder, as it were, by pails or bucketfuls. And what? my Spirit, that noble Spirit, as David calleth it, that Comforter, Counsellor, conduct into the land of the living. And upon whom? upon all flesh: spirit upon flesh, so brave a thing upon so base a subject. b Next to the love of Christ indwelling in our nature, we may well wonder at the love of the Holy Ghost that will dwell in our defiled souls; that this Spirit of glory and of God, 1Pe 4:14 , will deign to rest upon us, as the cloud did upon the tabernacle. How glad was Lot of the angels, Micah of the Levite, Elisabeth of the mother of her Lord, Lydia of Paul, Zaccheus of Christ, Obededom of the ark! And shall not we be as joyful and thankful for the Holy Spirit, whereby we are sealed (as merchants set their seals upon their wares) until the day of redemption? Eph 4:30 . If David for outward benefits brake out into, “What is man, that thou art mindful of him?”Psa 8:4Psa 8:4 ; and Job Job 7:17 for fatherly chastisements, “What is man, that thou shouldest magnify him?” &c., how should this best gift of his Holy Spirit affect and ravish us! since thereby all mercies are seasoned and all crosses sanctified; neither can any man say (experimentally and savingly), “that Jesus is the Lord, but by the Holy Ghost,” 1Co 12:3 .

Give good things to them that ask him ] sc. If they ask in faith, bring honest hearts, and lawful petitions, and can wait God’s leisure. Let none say here, as the prophet in another case, “I have laboured in vain, and spent my strength for nought,” Isa 49:4 ; I have prayed and sped not, the more I pray the worse it is with me. “The manner of our usage here in prison doth change” (saith Bishop Ridley in a letter to Bradford) “as sour ale doth in summer;” and yet who doubts but they prayed earn and earnestly, when they were in Bocardo, that college of Quondams, when those bishops were there prisoners? God is neither unmindful nor unfaithful, but waits the fittest time to show mercy, and will surely “avenge his own elect, which cry day and night unto him, though he bear long with them,”Luk 18:7Luk 18:7 . The seed must have a time to grow downward before it grows upward. And as that seed which is longest covered riseth the first, with most increase; so those prayers which seem lost, are laid up in heaven, and will prove the surest grain. The more we sow of them into God’s bosom, the more fruit and comfort we shall reap and receive in our greatest need.

a , 1Ti 5:2

b Psa 51:12 , Opponitur carni spiritus, i.e. res praestantissima rei plane fragili et caducae: quam tamen Dominus dignetur excellenti spiritus sui munere. Beza.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

11. ] i.e. in comparison with God. It is not necessary to suppose a rebuke conveyed here, but only a general declaration of the corruption and infirmity of man. Augustine remarks, in accordance with this view, that the persons now addressed are the same who had been taught to say ‘ Our Father ’ just now. . Chrys. Hom. xxiii. 4, p. 290. Stier remarks, “This saying seems to me the strongest dictum probans for original sin in the whole of the Holy Scriptures.” R. J. i. 236.

] principally, His Holy Spirit , Luk 11:13 . The same argument fortiori is used by our Lord in the parable of the unjust judge, Luk 18:6-7 .

Fuente: Henry Alford’s Greek Testament

Mat 7:11 , , morally evil, a strong word, the worst fathers being taken to represent the class, the point being that hardly the worst will treat their children as described. There is no intention to teach a doctrine of depravity, or, as Chrysostom says, to calumniate human nature ( ). The evil specially in view, as required by the connection, is selfishness, a grudging spirit: “If ye then, whose own nature is rather to keep what you have than to bestow it on others, etc.” (Hatch, Essays in [48] . Gr., p. 81). soletis dare, Maldon. Wetstein; rather, have the sense to give; with the infinitive as in Php 4:12 , 1Ti 3:5 . Perhaps we should take the phrase as an elegant expression for the simple . So Palairet. , four times in N. T. for the attic , ; . , gifts good not only in quality (bread not stone, etc.) but even in measure, generous, giving the children more than they ask. , a fortiori argument. , etc., the Father whose benignant nature has already been declared, Mat 5:45 . , good things emphatically, insignia dona , Rosenm., and only good (Jas 1:17 , an echo of this utterance). This text is classic for Christ’s doctrine of the Fatherhood of God.

[48] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

Fuente: The Expositors Greek Testament by Robertson

evil = grudging, or harmful. See App-128. Scripture thus challenges man, that is why man challenges it.

heaven = the heavens. See notes on Mat 6:9, Mat 6:10.

good things. Compare Psa 34:8-10; Psa 84:11. Luk 11:13. Jam 1:17.

Fuente: Companion Bible Notes, Appendices and Graphics

11. ] i.e. in comparison with God. It is not necessary to suppose a rebuke conveyed here, but only a general declaration of the corruption and infirmity of man. Augustine remarks, in accordance with this view, that the persons now addressed are the same who had been taught to say Our Father just now. . Chrys. Hom. xxiii. 4, p. 290. Stier remarks, This saying seems to me the strongest dictum probans for original sin in the whole of the Holy Scriptures. R. J. i. 236.

] principally, His Holy Spirit, Luk 11:13. The same argument fortiori is used by our Lord in the parable of the unjust judge, Luk 18:6-7.

Fuente: The Greek Testament

Mat 7:11. , you) Christ rightly excepts Himself, and no one else.[311]-The ; here refers to , of you, in Mat 7:9.-, evil) An illustrious testimony to the doctrine of original sin. Cf. the evil one,[312] Mat 6:13. The Panegyric of Gregory[313] Thaumaturgus (p. 20, 146), has a similar confession of the evilness of human nature, with an emphasis rare in that age. Man is addressed as evil in the Scriptures. See ch. Mat 10:17, and Joh 2:25.[314] It is wonderful therefore that Holy Scripture should have ever been received by the human race. Bread and fish are good things; man is evil, prompt to commit injury.[315]-, ye know) Distinguishing bread from a stone, etc. It is wonderful that this understanding (intelligentiam) has remained in us. We are so evil. Cf. Job 39:17[316] with the preceding verses.-, good things) both harmless and profitable things.[317]- , to your children) especially when they ask you.- , which is in the heavens) In whom there is no evil.- , to them that ask) sc. His children; for where true prayer begins, there is Divine sonship.

[311] What man of you, Mat 7:9, implies that all but Himself are included in His words.-(ED.)

[312] Men who are devoid of a godly disposition imitate him.-B. G. V.

[313] GREGORY, surnamed THAUMATURGUS, or the wonder-worker, was born at Neo-Csarea, in Cappadocia. He was originally a heathen, and highly educated, in the learning of the ancients. He afterwards embraced Christianity, and studied under Origen. Having taken orders, he was ordained Bishop of his native city about 239. He died between 264 and 271. He was a man of high attainments and great piety. Several valuable works of his are still in existence; that alluded to here, is his Panegyric on his master Origen, edited by Bengel, A.D. 1722.-(I. B.)

[314] E. B. and the later editions add Mat 16:23, Rom 3:4, etc.-(I. B.)

[315] It is in fact wonderful that a human father, when his son asks him for a fish, does not offer him a serpent.-V. g.

[316] Where the Vulgate has-Privavit enim eam Deus sapienti nec dedit illi intelligentiam-and E. V. Because God hath deprived her of wisdom, neither hath He imparted to her understanding-(I. B.)

[317] And therefore also the Good Spirit Himself. V. g.

In the original the expressions used are, Malus, malitiam, male audit.-As the first of these = the Evil One, I have rendered the others so as to correspond with it.-(I. B)

Fuente: Gnomon of the New Testament

being: Gen 6:5, Gen 8:21, Job 15:16, Jer 17:9, Rom 3:9, Rom 3:19, Gal 3:22, Eph 2:1-3, Tit 3:3

how: Exo 34:6, Exo 34:7, 2Sa 7:19, Psa 86:5, Psa 86:15, Psa 103:11-13, Isa 49:15, Isa 55:8, Isa 55:9, Hos 11:8, Hos 11:9, Mic 7:18, Mal 1:6, Luk 11:11-13, Joh 3:16, Rom 5:8-10, Rom 8:32, Eph 2:4, Eph 2:5, 1Jo 3:1, 1Jo 4:10

good: Psa 84:11, Psa 85:12, Jer 33:14, Hos 14:2, *marg. Luk 2:10, Luk 2:11, Luk 11:13, 2Co 9:8-15, Tit 3:4-7

Reciprocal: Gen 18:31 – General 1Sa 17:17 – Take now 2Ch 6:18 – how much Isa 66:19 – that have Mat 6:9 – Our Mat 7:7 – and it Mat 21:22 – General Luk 15:18 – Father Luk 18:7 – shall 1Ti 5:8 – and specially Heb 9:14 – How Jam 1:17 – good

Fuente: The Treasury of Scripture Knowledge

7:11

Being evil is used as a contrast with God. The disciples would admit that they were sinful men and yet were humane in their treatment of their children. Certainly, then, a divine Father will be kind to his children. It is significant that He will give good things to them who ask him, not just anything they might think they needed. Even an earthly humane father might deny a request of his son if the thing asked for should not be the best thing for his welfare.

Fuente: Combined Bible Commentary

Mat 7:11. If ye then, being evil. An argument from the less to the greater; if, equivalent to since. An incidental proof of hereditary sin and general depravity. Yet some elements of good remain, such as humanity and parental affection.

Good gifts to your children. This is the rule.

How much more. The difference is infinite.

Your Father who is in heaven. He was to be thus addressed in prayer (chap. Mat 5:9); real prayer is based on this relation.

Good things. Luk 11:13, the Holy Spirit, which is the best of the good things; he who receives the Holy Spirit may expect all the rest, as far as good for him. God gives good gifts only, and what He gives is always good.

To them that ask him. Prayer is the condition which God appoints; hence trust and prayer help each other, in fact coincide.

Fuente: A Popular Commentary on the New Testament