Bible Studies for Life
Associate Professor of Religion and Director of Ministerial Formation, Samford University
20/20 Vision
Matthew 7:1–12
See Yourself More Clearly (1–6)
The dominant theme of this section is judgmentalism. In this context, “judge” is to be understood in terms of condemnation. We are urged in other passages (Matt. 7:15–20; 18:15–17) to make value judgments and to offer rebuke when necessary. Jesus’ words here, though, are concerned with faultfinding and condemning attitudes. Often these are issued without all of the facts in a situation or without an awareness of one’s own similar faults. These verses have been used by some to justify being affirming and accepting of all people and behaviors. However, Scripture instructs us to evaluate carefully and make choices between good and evil. Disciples are to test everything (1 Thess. 5:21) and must watch out for those who are immoral (1 Cor. 5:9). Believers must beware of those who masquerade as angels of light (2 Cor. 11:14) and who teach false doctrine (1 John 4:1).
Dogs and swine were despised by the Jews and were considered unclean. Jesus is not alluding to Gentiles but to any person who is unable or unwilling to discern “what is holy” and what is not or between pearls and what is worthless. While this saying might sound harsh, it needs to be heard. Jesus did not exclude anyone arbitrarily, but there were times and places where persons were not open to His message or His ministry (see Matt. 26:63). Applying this truth to missions, we are to share what is holy and priceless to whosoever might hear; nevertheless there are times when we can only remain silent or try to cultivate a more open climate for a later sharing. Anyone who has engaged in prayer walks in countries indifferent or antagonistic to the gospel can relate with Christ’s words here.
See God More Clearly (7–11)
Having humbled our condemning ways by helping us appraise ourselves more clearly, Jesus moves to our relationship with God by offering direct encouragement to pray. The Greek words for “ask,” “seek” and “knock” are in the present imperative. Thus we are to keep on asking, keep on seeking and keep on praying. Prayer is not a passive ritual in which we occasionally share our concerns and petitions to God. By consistent and persistent prayer from genuine disciples, the good things of heaven will be granted. Delayed answers do not indicate divine reluctance. God might be using such a time to teach us patience, trusting in His timing and not ours.
Jesus follows with two illustrations from the relationship between a father and a son. Both are lifted from well-known Jewish arguments on the nature of prayer. This fact reflects on Jesus’ own synagogue education. A father whose son has asked him for bread will not respond with a stone. Nor when the father is asked for a fish will he instead give the son a serpent or eel — something unclean or forbidden in his diet. Jesus is asserting that the father will not mock the son in his requests. On the contrary, “how much more will your Father who is in heaven give good things …”
See Others More Clearly (12)
The word “so” at the beginning of this verse serves as a bridge to connect it with the entire teaching of the Sermon on the Mount up to this point. Jesus explains that what God desires to see in our lives is initiated by what He has already done for us and is still doing for us. This forms the theological foundation for the Golden Rule. Scholars describe this saying as the capstone of the entire discourse. In its negative form, a similar saying can be found in many ancient cultures. Confucius said, “What you do not want done to yourself, do not do to others.” The Athenian orator Isocrates (fourth century B.C.) declared, “Whatever angers you when you suffer at the hands of others, do not do it to others.” Rabbi Hillel offered a similar reply to a request that he teach the entire law while standing on one foot: “What is hateful to you, do not do to your fellow creature. That is the whole law; all else is explanation.”
It appears that only in the teaching of Jesus is the rule given in the positive form. Perhaps this reflects the call of Christ-followers to be proactive rather than passive in how we deal with others, showing His love to all with whom we make contact.
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