Matthew 7:9

Mat_7:9

A stone.

The bread of Gods Word not to be petrified by preachers

Petrarchs works are said to have laid so long in the roof of St. Marks, at Venice, that they became turned into stone; by what process deponent sayeth not. To many men it might well seem that the Word of God had become petrified, for they receive it as a hard, lifeless creed, a stone upon which to sharpen the daggers of controversy, a stumbling-block for young beginners, a millstone with which to break opponents heads, after the manner experienced by Abimelech at Thebez. A man must have a stout digestion to feed upon some mens theology; no sap, no sweetness, no life, but all stern accuracy, and fleshless definition. Proclaimed without tenderness, and argued without affection, the gospel from such men rather resembles a missile from a catapult than bread from a Fathers table. Teeth are needlessly broken over the grit of systematic theology, while souls are famishing. To turn stones into bread was a temptation of our Master, but how many of His servants yield readily to the far worse temptation to turn bread into stone! Go thy way, metaphysical divine, to the stone-yard, and break granite for McAdam, but stand not in the way of loving spirits who would feed the family of God with living bread. The inspired Word is to us spirit and life, and we cannot afford to have it hardened into a huge monolith, or a spiritual Stonehenge-sublime, but cold; majestic, but lifeless; far rather would we have it as our own household book, our bosom companion, the poor mans counsellor and friend. (C. H. Spurgeon.)

Mat_7:9-11

How much more shall your Father.

The heavenly and the earthly Parent

I. The facts which our text recognizes.

1. The moral condition of earthly parents-evil.

2. The natural affection of earthly parents.

II. The argument our text expresses. Suggested by contrast. Strengthened by condition. Confirmed by covenant.

III. The appeal it supplies. Addressed to your consciousness of duty, compassion for suffering, recollection of heavenly goodness. (Anon.)

I. An encouraging character of the Being to whom we pray-a father. Most endearing. He feels the tenderest concern for us. We have freedom of access to Him, etc. But the extent of His Fatherly relation is in the text illustrated-by appeal and by contrast.

II. The blessings We shall receive from our heavenly Father in answer to our prayers-good things. Temporal and spiritual things. What an encouragement to pray! How careful we should be to pray aright. Address those who do not pray. (R. Watson.)

God the best of Fathers

I. How pre-eminently he sustains the parental office.

1. The first instance of His superiority is derived from His knowledge.

2. The superiority of His correction.

3. God surpasses every earthly parent in His nearness and observation. Parents cannot always be with their children.

4. Parents may be unable to relieve their children, if with them.

5. Other parents are not suffered to continue, by reason of death.

6. The love of parents is far exceeded by the love of God.

7. Parents give good things to their offspring, however imperfectly they make known their wants and desires. (W. Jay.)

Dependence upon God

I. What is implied in this dependence? A conviction that we are not able to provide for ourselves, and therefore need to depend on Him. That there is nothing to prevent Gods providing for us.

II. How the spirit of dependence is to be expressed,

III. The support that is given to the spirit of dependence. The express promise of God. The experience of Gods people. The relationship which God bears to His people.. There is a lesson of instruction, rebuke, warning, encouragement, (R. Tuck, B. A.)

Good gifts to our children

Our Lord refers here to the disposition of the father rather than to his discernment, his willingness more than his wisdom. The impulse of affection not always wise. What are the gifts we owe to our children?

1. First among them is a careful training in obedience.

2. Another gift we owe our children is a careful training in the unselfish virtues.

3. Another gift we owe our children is a high and worthy ideal.

4. Another good gift we may impart to our children is education.

5. Finally, a good gift wherewith you may enrich your children is your confidence. (W. Gladden, D. D.)

God a royal Father concerned for the welfare of His children

A king is sitting with his council deliberating on high affairs of state involving the destiny of nations, when suddenly he hears the sorrowful cry of his little child who has fallen down, or been frightened by a wasp; he rises and runs to his relief, assuages his sorrows and relieves his fears. Is there anything unkingly here? Is it not most natural? Does it not even elevate the monarch in your esteem? Why then do we think it dishonourable to the King of kings, our heavenly Father, to consider the small matters of His children? It is infinitely condescending, but is it not also superlatively natural that being a Father He should act as such? (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 7:9. Ἤ, An interrogative particle, corresponding to the Latin an.[308]—ἐξ ὑμῶν, of you) Parables are especially popular, when they are addressed ad hominem.—ἄνθρωπος, a man) One, that is, who is not clearly devoid of humanity.[309]—ἄρτον, bread) A stone, which is useless for food, resembles outwardly a loaf or roll. A snake, which is noxious, resembles a fish. A child can more easily do without fish than bread, and yet he obtains even a fish by asking for it. Fishes were given then to children, as apples are now.—μὴ λίθον a stone?) Lat. num lapidem, [such must be the force of μὴ[310] in this place]; for the parent, when asked, will not refuse to give either bread or a stone.

[308] The second part of a disjunctive interrogation.—ED.

[309] The arrangement of the words in the original brings this idea strongly out.—(I. B.)

[310] The interrogative particle, which expects a negative answer.—“He will not give a stone, will he?”—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 7:9 . ἢ answers to a state of mind which doubts whether God gives in answer to prayer at all, or at least gives what we desire. τίς ἐξ ὑμῶν ἀν .: argument from analogy, from the human to the divine. The construction is broken. Instead of going on to say what the man of the parable will do, the sentence changes into a statement of what he will not do. Well indicated in W.H.’ [47] text by a after ἄρτον . The anacolouthon could be avoided by omitting the ἐστι of T. R. after τίς and μὴ before λίθον , when the sentence would stand: τίς ἐξ ὐμῶν ἀν ., ὁν αἰτῄσει ὁ υἱὸς αὐτοῦ ἄρτον , λίθον ἐπιδώσει αὐτῷ . But the broken sentence, if worse grammar, is better rhetoric. μὴ λ . ἐπιδώσει , he will not give him a stone, will he? Bread, stone; fish, serpent. Resemblance is implied, and the idea is that a father may refuse his child’s request but certainly will not mock him. Grotius quotes from Plautus: “Altera manu fert lapidem, panem ostentat altera”. Furrer suggests that by ὄφιν is meant not a literal serpent, but a scale-less fish, therefore prohibited to be eaten (Lev 11:12 ); serpent-like, found in the Sea of Galilee, three feet long, often caught in the nets, and of course thrown away like the dogfish of our waters.

[47] Westcott and Hort.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Or what man is there of you, whom if his son ask bread--a loaf.

will he give him a stone?--round and smooth like such a loaf or cake as was much in use, but only to mock him.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Or what man is there - whom if his son] Men are exhorted to come unto God, with the persuasion that he is a most gracious and compassionate Parent, who possesses all heavenly and earthly good, knows what is necessary for each of his creatures, and is infinitely ready to communicate that which they need most.

Will he give him a stone?] Will he not readily give him bread if he have it? This was a proverb in other countries; a benefit grudgingly given by an avaricious man is called by Seneca, panem lapidosum, stony bread. Hence that saying in Plautus: Altera manu, fert lapidem, panem ostentat altera. - In one hand he brings a stone, and stretches out bread in the other.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) Or what man is there of you.—The meaning of the illustrations is obvious enough, yet their homeliness is noticeable as addressed to the peasants of Galilee, who found in fish and bread, as in the miracles of the Five thousand and the Four thousand, the staple of their daily food.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. bread … a stone … fish … a serpent] The things contrasted have a certain superficial resemblance, but in each case one thing is good, the other unclean or even dangerous.

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.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 9,10. Or what man is there of you, whom if his son ask bread, &c.] By an argument from the less to the greater. Our Saviour sweetly confirmeth what he had said, that we may "ask in faith, nothing wavering," or being at an uncertainty, or at variance with himself, doubting whether he should believe or not. {a} This is no less unpleasing to God than unprofitable to us. God is the Father of all mercies, and loveth his far more than any natural father doth his own child; than Abraham did Isaac, or David Absalom. And according to his affections such are his expressions; for as he knoweth their needs, so he gives them all things richly to enjoy, 1Ti 6:18. He giveth them not as he doth the wicked, panem lapidosum, a stone for bread; he feeds them not (as we say) with a bit and a knock. {b} He puts not into their hands αντι περκης σκορπιον (as the Greek proverb hath it, whereunto our Saviour here alludeth), for a fish a scorpion; no, he feeds them with the finest wheat, Psa 81:16; "and filleth them with fat things full of marrow," Isa 25:6. He nourisheth them with the best, as Joseph did his father’s household in Egypt, according to the mouth of the little ones, or as so many little ones (saith the original), {c} tenderly and lovingly, without their care or labour. And whereas some natural parents have (monstrously) proven to be unnatural, Psa 27:10; as Saul to Jonathan, and those αστοργοι, Rom 1:31; not so God: as himself is an everlasting Father, Isa 9:6, so is his love, Isa 49:14; Joh 13:1. Men may hate their children whom they loved, but he "rests in his love," Zep 3:17; they may cast out their babes, but he gathers them. Father Abraham may forget us and Israel disown us, Isa 63:16; "but thou, O Lord, art our never failing Father, our Redeemer," &c. The fathers and governors of the Church may (out of an overflow of their misguided zeal) cast us out, and for a pretence say, "Let the Lord be glorified. But then shall he appear to your joy, and they shall be ashamed," Isa 66:5. The fathers of our flesh chasten their children after their own pleasure, but "he for our profit, that we might be partakers of his holiness," Heb 12:10. He feeds his people sometimes with "the bread of adversity and the water of affliction," Jer 30:20; or gives them (as it were) a thump on the back with a stone to drive them downwards, and makes them eat ashes for bread, as David, Psa 102:9; their bread with quaking, as Ezekiel did; {Eze 12:18} holds them to hard meat (some of the martyrs were fed with bread made, most part, with sawdust, and Ezekiel with bread prepared with cow dung, Eze 4:15). He chasteneth them also otherwise, not only with the rods of men, but with the severe discipline of scorpions, and this "seemeth not for the present to be joyous, but grievous; nevertheless, afterward it yieldeth the peaceable fruits of righteousness to them that are thereby exercised," Heb 12:11. They shall sit down with Abraham, yea, in Abraham’s bosom (as they used to lean at feasts), in the kingdom of heaven, Mat 8:11; and shall have (not a Benjamin’s mess only, but) a royal diet, as Jeconiah had, every day a portion, Jer 52:34. Then shall the Lord stand forth and say to those men of his hand, who had their portion here, and whose bellies he filled with his hidden treasure (the innkeeper gives the best bits to his guests, but reserves the patrimony for his children), "Behold, my servants shall eat, but ye shall be hungry," &c., Isa 65:13.

{a} Jas 1:6, διακρονομενος. Alternantibus sententiis secum disceptans. Budaeus.

{b} Altera manu fert lapidem, altera panem ostentat. Plaut.

{c} Gen 47:12. εσιτομετρει, say the Septuagint; whereunto our Saviour seems to allude, Luk 12:42.

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.

Lest any one considering the great inequality between God and man, should despair of obtaining favours of God, and therefore should not dare to offer up his petitions, he immediately introduces this similitude of the Father; so that if we were on the point of despairing on account of our sins, from his fatherly tenderness we might still have hopes. (St. Thomas Aquinas)

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).

Asking is but a verbal expression of an inward desire; no man desireth that which is evil, but that which he at least apprehends to be good, that is, suitable unto his wants. As earthly parents, knowing that their children, though through weakness of understanding they may ask that which is really evil for them, yet will not give them any such things, and gratify their ignorance; so neither will your heavenly Father, knowing what you truly need, and what is truly good for you, give you any thing which he knoweth is not suitable for you, but noxious to you: but if you ask any thing which is either absolutely good for you, and cannot be evil, or which your heavenly Father knoweth to be good for you under your present circumstances, you may be assured, considering he is your Father, and hath as great a kindness for you as an earthly father for his child, and that he is your heavenly Father, and therefore hath a sufficiency to give, will give good things to you asking them of him: and this you may be assured of from that good will and inclination which you, though you come infinitely short of the perfection and good inclinations of your heavenly Father, find in yourselves towards your children; for you derive from him, as his children, all that goodness and benignity which you have. If therefore we in prayer ask any thing of God, which may be good or evil under different circumstances, and receive it not, we may conclude, that though we thought what we asked bread, yet indeed it was a stone; though we thought it a fish, yet God saw it was a scorpion; and account that God answered our general desires, which were for some good, by denying our specific request.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9, 10. Bread… fish — The ordinary food of the fishermen of Galilee was bread and fish. Bread and stone, fish and serpent, are in couples, obviously rounded on a degree of resemblance.

9. Man… son — An argument from less to greater. How much more beneficent than human father is God to all the sons of God!

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 9, 10. Or what man is there of you, etc.? Or. Is not what I say true? or if you think not what man of you yourselves would act otherwise towards his own son? Our Lord appeals to the experience and natural feelings of his hearers themselves to emphasize the readiness of the Father Father," whose nature you share, and from whom you derive your feelings of fatherhood (Eph_3:15) to grant the prayers of his children. Observe:

(1) Our Lord assumes that our natural feelings are of the same kind as God"s.

(2) Our Lord speaks of God"s children asking him for gifts. (cf. Mat_5:16, note)

(3) Our Lord does not suggest, "Will he absolutely refuse him?" but "Will he give him something which is an answer in appearance only (a stone for bread, a serpent for a fish)?" i.e. our Lord implies that God"s gifts, like an earthly father"s to his son, are such as really and completely to satisfy the need which is expressing itself. A blessed encouragement, for he will thus answer the underlying desire, though not necessarily the verbal expression of the prayer. So when Monica prayed that her son might not sail to Rome, God did not grant this, but gave her "the hinge of her desire," for it was Augustines journey to Italy that was the means of his conversion (Aug., "Conf.," 5:15). Bread... fish. The most usual food on the Lake of Galilee. (cf. Mat_14:17 Joh_6:9; cf. Mat_4:3, note)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A parable to bring home this truth:

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

v. 10. Or if he ask a fish, will he give him a serpent?

v. 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?

He appeals to their love as parents. It is unthinkable that a father who is worthy of the name would substitute a stone for the bread, or a serpent for the fish, which his children ask of him. There is a resemblance, purposely. A father might find it necessary to refuse a child’s petition outright, but he surely would not demean himself by mocking him. The grammatical construction is purposely made difficult in order to set the parent over against and yet beside the son. Such a selfish, grudging, mean spirit is considered unnatural even among men, from whom one might, according to the natural depravity of their heart, possibly expect a behavior of that kind. Natural affection is so strong in the average mother and father that it will not let harshness and heartlessness gain the upper hand; they have the knowledge and the common sense to give only good gifts to their children, if they give any at all. The word here used refers not only to the quality of goodness, but also to the measure in which they are given, generously, in larger amount than the children ask. Now he argues from the less important to the more important. That heavenly Father, whose benevolent power and beneficent kindness has been declared to you, that model of goodness and love toward all His children, will surely not do less! In bountiful measure, above all that we ask and think, Eph 3:20, He will give good gifts. Surely no vestige of doubt can remain with such an assurance.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

9, 10. If his son asks bread, will he give him a stone? The assurance of an answer to prayer is based on the fact that God is our Father. He treats his children as a good and wise earthly parent would. No kind parent would mock his child by answering his cry for bread with stones. Bread and fish were the chief articles of food of the Galilean peasant.

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.

9. ὃν ἐὰν αἰτήσῃ for ὃν αἰτήσει and ἐὰν αἰτήσῃ for ἢ καὶ αἰτήσει (Mat 7:10) are also grammatical corrections tending to explain the structure.

9. Translate: ‘Or what man is there from among you of whom his son shall ask a loaf—he will not give him a stone, will he?’ Here the regular interrogative form of the sentence is checked and gives place to a fresh form of interrogation which is more pointed as definitely involving the reply. μὴ asks affirmatively and expects a negative answer.

ἄρτον … λίθον … ἰχθὺν … ὄφιν. The things contrasted have a certain superficial resemblance, but in each case one thing is good, the other unclean or even dangerous.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] There are two questions here, the first of which is broken off, after an anacoluthon. See ch. 12:11. The similitude of ἄρτος and λίθος also appears in ch. 4:3. Luke (11:12) adds the egg and the scorpion.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9, 10. Or what man is there of you, who, if his son ask for bread,—will he give him a stone ? Or also (if) he shall ask for a fish, will he give him a serpent ?] Lk. has: “But which of you being a father, shall his son ask a fish, will he give him instead of a fish a serpent? or also shall he ask an egg, will he give him a scorpion?”

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Bread, a stone [αρτον, λιθον] . Rev. for bread reads loaf, which is better. On the resemblance of certain stones to cakes of bread, see on Mt 4:3.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.