Getting things from God (continued)

Mat 7:9  Or what man is there of you, whom if his son ask bread, will he give him a stone?

Mat 7:9  Or what man is there of you,.... "That is a father", as in Luk_11:11 that is, is in the relation, and has the affections of a father; and indeed is a man, and has the nature and passions of a man; unless he is become a mere brute, and devoid of all humanity, 

whom if his son ask bread, will he give him a stone? No, by no means; no man can act such a merciless, cruel part as this to a child: for though he might impose upon him by the likeness of some sort of stones with bread; yet could not hope to satisfy his hunger, or stop his mouth this way; but must expect to hear from him again with bitter complaints.

Getting Things From God (continued)

Mat 7:8  For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 

Mat 7:8  For everyone that asketh receiveth,.... For God is no respecter of persons; whoever makes application, be he a Jew, or a Gentile, rich or poor, bond or free, a man of great gifts, or mean parts, provided he asks aright, from right principles, and with right views, shall not lose his labour; but shall receive all such good things at the hand of God, as are suitable and convenient for him.

And he that seeketh findeth; he that seeks for God in Christ, the grace and mercy of God, the kingdom of God, and his righteousness; that seeks after the true riches, both of grace and glory, shall be sure to find them; see Pro_21:21.

And to him that knocketh it shall be opened: that is, to him that is constant at the throne of grace, who continues knocking at the door of mercy, and will have no denial, it shall be opened to him; and he shall have entrance into the holiest of all by the blood of Jesus.

Getting things from God

Mat 7:7  Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

Mat 7:7  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:

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.

Judge not (continued)

Mat 7:6  Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Mat 7:6  Give not that which is holy to the dogs,.... Dogs were unclean creatures by the law; the price of one might not be brought into the house of the Lord, for a vow, Deu_23:18 yea, these creatures were not admitted into several temples of the Heathens (h). Things profane and unclean, as flesh torn by beasts, were ordered to be given to them, Exo_22:31 but nothing that was holy was to be given them, as holy flesh, or the holy oblations, or anything that was consecrated to holy uses; to which is the allusion here. It is a common maxim (i) with the Jews,

שאין פודין את הקדשים להאכילן לכלבים, "that they do not redeem holy things, to give to the dogs to eat".''

Here the phrase is used in a metaphorical sense; and is generally understood of not delivering or communicating the holy word of God, and the truths of the Gospel, comparable to pearls, or the ordinances of it, to persons notoriously vile and sinful: to men, who being violent and furious persecutors, and impudent blasphemers, are compared to "dogs"; or to such, who are scandalously vile, impure in their lives and conversations, and are therefore compared to swine;

neither cast ye your pearls before swine. But since the subject Christ is upon is reproof, it seems rather to be the design of these expressions, that men should be cautious, and prudent, in rebuking and admonishing such persons for their sins, in whom there is no appearance or hope of success; yea, where there is danger of sustaining loss;

lest they trample them under their feet, and turn again and rend you: that is, despise the admonitions and reproofs given, and hurt the persons who give them, either by words or deeds; see Pro_9:7. The Jews have some sayings much like these, and will serve to illustrate them (k);

אל תשליכו הפנינים לפני החזירים, "do not cast pearls before swine", nor deliver wisdom to him, who knows not the excellency of it; for wisdom is better than pearls, and he that does not seek after it, is worse than a swine.''

Judge not (continued)

Mat 7:5  Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 

Mat 7:5  Thou hypocrite, first cast out the beam out of thine own eye,.... Very rightly does our Lord call such a man an hypocrite, who is very free in remarking and reproving other men's sins, and covering his own; and indeed, one end of his critical observations, rigid censures, and rash judgments is, that he might be thought to be holier than he is. Christ very manifestly points at the Scribes and Pharisees, who were men of such a complexion; and whom he often, without any breach of charity, calls hypocrites. The meaning of this proverbial expression is, that a man should first begin with himself, take notice of his own sins, reprove himself for them, and reform; and then it will be soon enough to observe other men's.

And then shalt thou see clearly, to cast out the mote out of thy brother's eye: then will he, and not before, be a proper person to reprove others; all objections and impediments to such a work will then be removed. Our Lord here speaks in the language of the Jewish nation, with whom such like expressions were common, and of long standing (c).

"In the generation that judged the judges, one said to another, טול קיסם מבין עיניך, "cast out the mote out of thine eye"; to whom it was replied, טול קורה מבין עיניך, "cast out the beam from thine eye": one said to another, "thy silver is become dross": the other replies, "thy wine is mixed with water".''

Again (d),

"R. Taphon said, I wonder whether there is any in this generation, that will receive reproof; if one should say to him, "cast out the mote out of thine eye", will he say to him, "cast out the beam out of thine eye?" Says R. Eleazer ben Azariah, I wonder whether there is any in this generation, that knows how to reprove.''

From whence it is clear, that these phrases were used in the same sense they are by Christ; and which is still more evident by the gloss upon them: for upon the word "mote", it observes,

"That it is as if it had been said, עון קטון, "a little sin", which is in thine hand (i.e. which thou hast committed): the other could say to him, cast thou away עון גדול, "the great sin", which is in thine hand; so that they could not reprove, because they were all sinners.''

Agreeable to these, are some other proverbs used by the Jews, such as

"a vice which is in thyself, do not speak of to thy neighbour,''

(e) or upbraid him with it: and (f) again,

"adorn thyself, and afterwards adorn others.''

Which is produced by a noted commentator (g) of their's, to illustrate the text in Zep_2:1 on which he also makes this remark;

"inquire first into your own blemishes, and then inquire into the blemishes of others.''

The sense of each of them is, that a man should first reform himself, and then others; and that he that finds faults with others, ought to be without blame himself.