Andrews University

Seventh-day Adventist Theological Seminary

Exegesis on Matthew 7:7-12

Presented in Partial Fulfillment of

The Requirement for the Course: NTST655 Advanced Studies in the Gospels: Matthew
by: Santiago Fernandez

Introduction
Matthew 7:7-12 traces the same themes of the Sermon on the Mount along with previous and
subsequent passages in the chapter1. Turner and Hagner argue this text addresses prayer and does
not have any connection to the preceding texts2. However, other scholars like Gundry and
Keener suggest a problem arises causing the reader to miss possible links to the surrounding
passages3. The question we want to explore is if there is a link between (Matt.7:1-6, 7-12)
passages? What implications does this have for Sermon on the Mount themes? How does it fit
into Gospel of Matthew and the other gospels?

Passage Analysis
The translation we will use is an English translation of the Greek4 with supplements of the
English Standard Version. I believe this translation upholds the natural flow that follows the
themes and integrity of the text.
Matthew 7:7-12 consists of a series of three appeals to reasoning. Jesus first uses the
imperatives (Αἰτεῖτε, ζητεῖτε, Kρούω) with the intent to capture the crowd, complimenting the
imperative with the indicatives(δοθήσεται, εὑρήσετε, ἀνοιγήσεται). The next segment involves
two rhetorical appeals. And the final, is finished by a statement of comparison.
As far as the other gospels, Luke scatters the Sermon on the Mount throughout, but
retains similar formations and structures of key themes. Mark however, does not make use of this
pericope in his gospel. These constructs require further development and for the sake of clarity
the entire passage is provided below and each specific verse will head each respective sections.

7“Ask, and it will be given to you; seek, and you will find; knock, and it will be
opened to you. 8For everyone who asks receives, and the one who seeks finds, and
to the one who knocks it will be opened. 9Or which one of you, if his son asks him
for bread, will give him a stone? 10Or if he asks for a fish5 , will give him a serpent?

1
Davies, W. D., Allison, Dale C. Matthew: A shorter Commentary. London ; New York : T & T Clark International, 2004. p.xi

2Turner, David L. Matthew. Baker Exegetical Commentary on the New Testament, ed. Robert W. Yarbrough and Robert H. Stein. Grand Rapids.
Baker Academic, 2008. p. 208

Hagner, Donald A. Matthew. 2 Vols. World Biblical Commentary 33A, B. Dallas. 1993

3 Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art. 2nd ed. Grand Rapids: Eerdmans. 1994. p.119, 123

Keener, Craig S. Commentary on the Gospel of Matthew. Grand Rapids: Eerdmans, 1999

4
Aland, Kurt. Karavidoupoulus, Johannes, Novum Testamentum Graece: of Nestle-Aland, 28th edition. Deustch Bibelgesellschaft, Stuttgart;
1993.

5 αἰτήσει- omits the “if” however, the older manuscripts prove to be prominent in the text. Therefore “if” is added to the
translation and does not affect the context. The following are the variants found in the text:
⸀ (ε)αν αιτηση 1 K L N W Δ 0281 ƒ1.13 33. 565. 579. 700. 892. 1241. 1424. ℓ 844. ℓ 2211 ! lat syh ¦ txt B C Θ b syc.p (a c g1 h) NA28

⸂ η και εαν ιχθυν αιτηση Kc ƒ13 565 (lat syc) ¦ και (ε)αν ιχθυν αιτηση L N W Δ Θ 579. 700. 1424 ! syp.h ¦ txt B C 0281 (ƒ1) 33. (- και 892) . 1241. ℓ 844. ℓ
2211 (co) Same text variant occurs as the previous verse and the same rule is applied.
 you then, who are evil, know how to give gifts6 to your children, how much
11If

more will your Father who is in heaven give good to those who ask him!

vs.7-8 Ask Seek and knock

Daniel B. Wallace suggests the imperatives are used in the iterative form7. This form does not
emphasize the command but instead looks at the continual action. In other words, the action “to
ask” (and you should) is continually repeated. The same is applied to the other imperatives—
seek repeatedly and knock repeatedly. This specific pericope does not contain variations in the
Nestle Aland, as a result, does not indicate any additional issues. It is featured in one other
gospel(Luke 11:9-13), but is not limited because of its thematic elements.

7“Ask, and it will be given to you; seek, and you will find; knock, and it will be
opened to you. 8For everyone who asks receives, and the one who seeks finds, and
to the one who knocks it will be opened.”

Ask (Αἰτεῖτε) is common in Matthew as well as the other gospels and the Old Testament. It
appears 70 times in the New Testament. Four of those are in the same imperatival form and only
once in Matthew. Asking is always linked to receiving in the texts. This idea is also supported by
apocrypha text… “You do not have because you do not ask.” (Jas.4:2)
Seek(ζητεῖτε) is echoes to the Lord’s prayer(6:33) 8. This is a common word of 301
occurrences in the septuagint9, however, only 3 times it appears in the imperative. The
imperative correlates with the preceding and subsequent words to compliment the indicative
responses; therefore, “seek and you will find” echoes the words of the gospel of Thomas10. “Seek
and you will find. But those things about which you asked me during those days, I did not tell
you on that day. Now I am willing to tell them, and you do not inquire about them.” (Gosp.
Thom. 92)
Knock(Kρούω)is used in texts that depicts sexual desires from the one(s)
knocking(cf.Song 5:2; Judges 22:19; Judith 4:4). The apocrypha also supports the idea of
knocking as a form of sexual desire. The Gospel of Luke uses this same construction for this
text(Luke 11:9-13) and there is no different usage of words.

vs.9-10 The Bread and the Stone, the Fish and the Serpent
This verse appears straight forward. Jesus uses a simple illustration to provide the backdrop of a
father’s mercy for His son.

6“Good” was added in later manuscripts.

αγαθα δοµατα ƒ1 it vgcl ¦ αγαθα L ff1 l vgst |[: ;] NA 28
7Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament : with Scripture, Subject, and Greek Word
Indexes. Grand Rapids, MI: Zondervan, 1996.

8 “The invitation to “seek” (vv. 7-8) echoes the call to “seek first” in 6:33.” France, R. T. “The Gospel of Matthew”
9
LXT - LXX Septuaginta: Old Greek Jewish Scriptures. tagged ed. Alfred Rahlfs. Württembergische Bibelanstalt / Deutsche Bibelgesellschaft
(German Bible Society).1935
 9Or which one of you, if his son asks him for bread, will give him a stone? 10Or if
he asks for a fish11, will give him a serpent?

Bread(άρτος) occurs 14 times in the Gospel of Matthew. The theme of bread is also prominent in
Old and New Testament appearing 97 times. The bread is a motif of the provision of God in the
desert appearing 20 times in Exodus alone. In the apocrypha 25 references to substance,
nutrition, etc.
The stone occurs 12 times in the book of Matthew. All of those mentions, for the
exception of two,(cf. Matt.3:9;21:42) have negative nuances. The rest of the gospels agree with
Matthew. The stone was either used to kill someone, a temptation, and a burden. The exception
happened only unless the stone was in the hands of God. The fish has good connotations
throughout Matthew occurring 8 times. It appears an additional 22 times in the other gospels.
Fish is used in multiple miracles (cf.12:40; 14:17,19; 15:34,36;17:27) according to Matthew. The
serpent is used only two other times in the book of Matthew and 7 times in the gospels. All of
these, for the exception of one(Jn.3:14), have negative connotations. If we compare this passage
with Luke we notice that the gospel of Luke adds an additional question,(Luke 11:12) an
egg(ὠόν) and a scorpion(σκορπίον). ὠόν only appears in one other place, in the septuagint(Dan.
8:25). Daniel’s little horn power is categorized as an egg that will be crushed, without human
hands. σκορπίον appears 2 other times in other literature(c.f. Sir. 26:7; 39:30) and one other time
in Luke(Luke 10:19). In the old testament we have 6 appearances and they depict God’s
judgment and authority(cf. 2Chr. 10:11,14; Deut. 8:15; 1Kin. 11,14).

vs.11 The Will of the Heavenly Father vs. any Father

you then, who are evil, know how to give gifts12 to your children, how much
11If

more will your Father who is in heaven give good to those who ask him!

In textual criticism we see the earlier Greek manuscripts omitting the word “good” from δόµατα
of the earthly parent and “things” from ἀγαθὰ, of the Heavenly Father.
On the one hand, ἀγαθὰ appears 16 times in Matthew alone and 39 occurrences in the
gospels. Most of the 234 uses in the apocrypha, link this word to the savior.

11 αἰτήσει- omits the “if” however, the older manuscripts prove to be prominent in the text. Therefore “if” is added to the
translation and does not affect the context.
⸀ (ε)αν αιτηση 1 K L N W Δ 0281 ƒ1.13 33. 565. 579. 700. 892. 1241. 1424. ℓ 844. ℓ 2211 ! lat syh ¦ txt B C Θ b syc.p (a
c g1 h) NA28.
Although there is manuscript variations with, (ε)αν αιτηση, it does not affect the translation of the text.
⸂ η και εαν ιχθυν αιτηση Kc ƒ13 565 (lat syc) ¦ και (ε)αν ιχθυν αιτηση L N W Δ Θ 579. 700. 1424 ! syp.h ¦ txt B C 0281 (ƒ1)
33. (- και 892) . 1241. ℓ 844. ℓ 2211 (co)
Same text variant occurs as the previous verse and the same rule is applied.
12αγαθα δοµατα ƒ1 it vgcl ¦ αγαθα L ff1 l vgst |[: ;] NA 28. αγαθα was added in later manuscripts.
 On the other hand, δόµατα, appears only once in Matthew and one more time in Luke to
reference this same text. The apocrypha has 43 references to the word and its usage works as an
exterior adornment.

vs.12 The Golden Rule

12“Sowhatever you wish that others would do to you, do also to them, for this is
the Law and the Prophets.”

The Law and the prophets appears 2 other times(Matt.11:13;22:40) in Matthew. His usage of the
word is loving God and others more than yourself. This appears many additional biblical and
extra-biblical literature(e.g. "What is hateful to you, do not do to your fellow: this is the whole
Torah; the rest is the explanation; go and learn”(b. Sabb. 31a)). However, for obvious reasons the
secular writings omit the Law and the prophets 13.

Background Analysis
Prior to theological discourse it is important to explore the history of the text. Several theories
have been formed as to whom the authorship of the gospel belongs. Nevertheless, Matthew the
tax collector (Matt.9:9) makes the best case for author accreditation. Eusebius supports the claim
with mentions of one Bishop of Hierapolis to have the earliest tradition of the passage dating the
text between 80-95AD 14. This paper aids the thoughts and ideas of Matthew as the compositor of
the text.
The Sermon on the Mount is the encompassing theme, therefore, this passage will be
narrowed to the context of chapters 5-7. Several beliefs are brought up as to how the Sermon is
structured. David L. Turner proposes three popular views among scholars today, and are as
follows15:
Scholars have propounded several theories to explain this variation among the
Synoptic Gospels. Some believe that Matthew has created the sermon from
traditions, documentary sources, and his own ingenuity, so that the sermon should
not be attributed to the historical Jesus. This approach tends to take the Gospels as
unhistorical fabrications, concocted for strictly theological reasons.
A second view holds that Matthew created the structure of the sermon but
genuine Jesus traditions make up its content. In this view, Matthew collated
various teachings of the historical Jesus that were originally uttered at different
times in different locations and placed them here in his narrative. Many
evangelicals hold this view (e.g., France 1985: 105–6; 1989: 162–63; Hagner
1993: 83; Keener 1999: 162; Witherington 2006: 115). Matthew, however, clearly

13Rabbinic Texts(Tob 4.15; 2 En.61.1-12;) Greco-Roman(Herodotus 3.142; 7.136; Isocrates, Nicocles 61; Diogenes Laertius
5.21)

[ibid1] p.107
15Turner, David L., Matthew (Baker Exegetical Commentary on the New Testament).Baker Academic, Grand Rapids, MI, 2008.
p.141
 brackets the sermon with indicators of a specific time and place when the sermon
occurred (5:1–2; 7:28–8:1), and so these historical markers must be ignored or
viewed as fictional for the second view to be adopted.
A third view is that Matthew accurately records the gist (ipsissima vox,
“the very voice,” of Jesus) of a historical sermon that Jesus uttered. Some may go
even further to affirm that Matthew gives an exact and complete word-for-word
(ipsissima verba, “the very words,” of Jesus) transcription of the sermon Jesus
uttered. Although the second and third views are both held by conservative
evangelicals, the third view is highly preferable because of the genre of the
Gospels and the historical transmission of the teachings of Jesus.

As we look at the text we bear in mind the second and third view that is mentioned by Turner. If
we were just looking at Matthew as the lone gospel we may be able to get away with the third
view, however, the presence of the other gospels present an argument to this view. Therefore, we
can conclude that Jesus’ words are being projected through the writings of Matthew and also the
teachings of Jesus are also prominent themes in which Matthew develops his gospel message to
the audience.

Theological Analysis
The two previous chapters of the Sermon dealt with preliminary judgment, Chapter 7 transitions
into a deliberate contrast between the judgment of humans and God. The problematic passage
interjects with the verses (vs.1-6) that spoke about judgment. While the first verses (vs.1-5) dealt
with judging others, the final verse (v.6) is Jesus actually judging others. In other words, Jesus is
separating earthly judgment from the Heavenly Judgment of God. Our analysis of these
introductory texts will define these judgment themes that Jesus expresses through Matthew.

1Do not Judge, that you are not judged. 2For with the judgment you give you will
be judged, and with the measure you use it will be measured you. 3Why do you see
the speck that is in your brother’s eye, but do not notice the log that is in your own
eye? 4How can you say to your brother, ‘Let me take the speck out of your eye,’
when there is the log in your own eye? 5You hypocrite, first take the log out of
your own eye, and then you will see clearly to take the speck out of your brother’s
eye.
6“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they

trample them underfoot and turn to attack you.

Jesus is emphatically teaching against judgment. But is he speaking against any judgment at all?
Μὴ Kρίνετε in the imperative depicts the intensity of the Jesus’ command16 . This means that
Jesus is not light about making judgments from an exterior perspective(vs.3-4). He warns about

16Ontologically, as one of the potential or oblique moods, the imperative moves in the realm of
volition (involving the imposition of one’s will upon another) and possibility…The imperative is commonly used to forbid an
action. It is simply a negative command (see discussion above). mh, (or a cognate) is used before the imperative to turn the
command into a prohibition…
the measures by which the earthly judge judges17. Measurements are tangible objects which can
be defined by human infirmities (e.g. the log and speck). Jesus’ observation is argued to be a
simple analogy of logs (δοκος) and speck (κάρφος) which is an accurate image of human
judgment 18. If we look a little deeper we may find answers in Old Testament motifs(cf., Lev.
14:10,12,15,21,24; 2Kin. 6:2,5). δοκος is the mercy of God through Elisha and also describes the
inner workings/framework of the sanctuary, most specifically the Most Holy place, where
ultimately the God of mercy dwells.(cf.1Kin.6:15,16) The log is also presented in request for
forgiveness and mercy of God by the sinner and the priest. (2Kin. 6:2,5) This would correlate
with ask, seek, and knock theme. First, the sinner had to repeatedly ask for the priest to advocate.
Then the sinner repeatedly sought forgiveness from God by the advocacy of the priest. Finally,
the Priest would repeatedly humble himself “knocking” on the veil of God with log. This was the
method for forgiveness from God through the sanctuary process.
The problem lies in the septuagint. The word log (δοκος) is different in the Greek Old
Testament translation. Although the allusion is not explicit in the septuagint, it is indirectly
mentioned. The septuagint uses the ἐλαίῳ which describes the oil used for anointing. The root of
the word refers to the Mount of Olives, where the olives grew on the trees or logs, thus the log
translation19. As previously established the log (or log of oil) is used in the sanctuary process to
depict atonement for sins, specifically to those with physical deformations such as leprosy. The
priest would wave the log of oil in front of the veil to make atonement for the sin of the diseased,
but God gave the final judgment. If the allusion is there, Jesus is defining the “judging ones” as
priests, whose main purpose was to intercede/advocate for the sinner and not judge. The priest
had to be cleansed and atoned for before making his plea for others, otherwise they were
removed from their duties. Jesus is telling the audience if they are also asking for forgiveness
they must also provide mercy for others. This is the transition point from earthly to heavenly.
Jesus will now demonstrate the process of heavenly judgment.
The first statement he gives is a judgment. Jesus’ judgement on those whom he called
“dogs” and “swines” depicts him as God. Therefore he is excising the authority of heavenly
judgment. He warns about casting µαργαρίτης (cf. Matt.13:45,16) before these “unclean earthly

173354. µετρέω; metreō, metrō; … Matt. 7:2; Mark 4:24; passive to be judged, estimated, ibid.; metrein heauton en heautō, to
measure oneself by oneself, to derive from oneself the standard by which one estimates oneself, 2 Cor. 10:12 (cf. Winer’s
Grammar, sec. 31, 8 at the end).
3 Bar. 15:2 And he said, “Come, angels, and receive mercies; just as you brought prayers to God, so receive. In the measure that
men requested, thus give to them.” 3 And Michael called out again, “Come, you angels who brought lesser gifts. Just as you
brought, thus receive, in the measure that men offered prayers. Announce it to them and be not negligent. But (they should)
prostrate themselves in prayer in the holy church.”
18κάρφος- Genesis 8:11 in the septuagint relays the story of Noah’s dove bringing back the olive leaf. Notice it is after God’s
judgment on the earth. The olive leaf represented mercy of God to Noah and his family.
19Josephus, Flavius, and William Whiston. The Works of Josephus: Complete and Unabridged. Peabody, Mass: Hendrickson
Publishers, 1988.(Josephus, Antiquities 20, 8, 6)

1637. ἔλαιον; elaion, elaiou, to (from Homer down), the Septuagint chiefly for šemen, also for yitšār; olive-oil: used for feeding
lamps, Matt. 25:3f,8; for healing the sick, Mark 6:13; Luke 10:34; James 5:14; for anointing the head and body at feasts (Athen.
15, c. 11) (cf. under the word muron), Luke 7:46; Heb. 1:9 (on which passage see agalliasis); mentioned among articles of
commerce, Luke 16:6; Rev. 6:6; 18:13. Cf. Winer’s RWB, under the word Oel; Furrer in Schenkel 4:354; Schnedermann, Die
Biblical Symbolik des Oelbaumes u. d. Oeles, in the Zeitschr. f. d. luth. Theol. for 1874, p. 4ff; (B. D., under the word Oil, II. 4;
and Meyer edition Weiss on Mark 6:13).*
animals”, or persons making judgments20. Does this mean that we cannot make judgments? How
do we explain the present and eschatological judgments we must make that are depicted in later
verses?
Jesus has just introduced the process of heavenly judgment. Now God’s process of
judgment is something by which to be modeled. This follows the theme that we read from the
beginning of the Sermon, “You have heard it said before… but now I say unto you.” (cf. Matt.
5:27,38,etc.) Now, because people have lost the meaning of heavenly/divine judgment, Jesus is
reminding them of the law, in the Sermon on the Mount, which deals with deeper matters.

Ask seek and knock

In the preliminary process God allows anyone to ask, seek, and knock. In the final process he
exercises judgment(vs.21-23).

7“Ask, and it will be given to you; seek, and you will find; knock, and it will be
opened to you. 8For everyone who asks receives, and the one who seeks finds, and
to the one who knocks it will be opened.

As noted before, God desires for His people to ask, seek, and knock repeatedly. God also desires
a relationship with His people. This is why He is emphasizing prayer throughout the
Sermon(Matt. 6). Jesus focuses in on Old testament themes that are known for their perverse
desires. In a sense Jesus is inviting the crowd to seek the heavenly (God) as they seek these
earthly (sexual desires).
Judges 22:19 relays the story of a Levite that is traveling through the town of Gibeah.
Gibean’s desperately κρούω on the door to have sex (know) with the Levite man. This story
depicts the desperation of an evil people knocking to placate their fleshly passions. Perhaps the
Jesus of the gospels uses the word to show a desperate search for an intimate relationship. Again,
He is asking to redirect their passions from flesh to the spirit(cf.Matt. 6:9,10).

Bread and Stone

God gives to those who asks and proves his justice. He not only hears those who ask, seek, and
knock, but also provides for their needs. In a sense He has just told them “Do not Worry” about
earthly possessions in the previous chapter. Now He is saying if you seek me I will provide for
you. As we saw in the feeding of the four and five thousand(Matt.14:17;15:34). Jesus is using
specific language on the Sermon on the Mount. Since the bread and stone are prominent words in
Matthew and Exodus motifs21, it is worth another look at the passage. The sermon on the mount
is linked to the giving of the Law in Exodus. Therefore, we can continue to look at these texts in

203135. µαργαρίτης; margaritēs, margaritou, ho, a pearl: Matt. 13:45f; 1 Tim. 2:9; Rev. 17:4; 18:(12),16; 21:21 (here L T WH
accent margaritai, R G Tr margaritai (cf. Tdf. Proleg., p. 101)); tous margaritas ballein emprosthen choirōn, a proverb, i.e. to
thrust the most sacred and precious teachings of the gospel upon the most wicked and abandoned men (incompetent as they are,
through their hostility to the gospel, to receive them), and thus to profane them, Matt. 7:6 (cf. Prov. 3:15f; Job 28:18f).*
Comparison to the kingdom of Heave in Matthew 13:45,16
21 Allison, Dale C, The New Moses: A Matthean Typology Minneapolis: Fortress Press, 1993, pp.19-23.
the same light22. The bread plays a major role in first Exodus motifs. The children of Israel ask
God for his provision and their response is Manna ”what is this?”(Ex.16:15)23 . They do not know
what they ask for, but God is faithful to provide good. Regardless of the perspective of the
Israelites, the bread is good and provides for the journey. The bread holds a similar “nutritional
value” in the New Testament. Everything about the bread is good, except only that it rots(Ex.
16:20). The bread appears to be good, but still portraying an earthly resource.
The stone is connected to negative motifs throughout the Old Testament, with the
exception of the giving of the law.(cf. Ex. 31:18;34:1) Judgment is usually the main theme
attached to the stone to those whom are not accepting the provision of God(Dan.2:45). And in a
way the law brings judgment. The question is, does the passage contrasts the bread from the
stone? Yet we are left without the knowledge of which is evil? which is good? The stone is
implied to be the evil of the two if we were looking at it in a practical sense. But Jesus never
clarifies in the next passage. My argument is that God is able to make even the negative positive,
as we will explore with the fish and the serpent. In addition Exodus 17, uses God the stone to
provide water for the request of His children.

Fish and Serpent

Serpents have negative reactions in all additional literature perhaps comes from the
Creation story and the comparison to the Devil24. The serpent was also another judgment of God
for the children of Israel(Num.21:9). In this story God uses the serpent as a means for salvation
(those who look upon it will be saved). The only other time this story is referenced in the gospels
is John. The famous passage of John 3:16 is preceded by this story. John is helping us understand
despite the tragedy of Christ’s death, there is salvation in Him. John is changing the view of the
negative and making it positive. Why? Is this theme also consistent with Matthew? As we have
previously explored, Jesus does give his audience a new perspective.

Heavenly Father vs. any other Father

In the previous verses we saw the contrasting qualities of the two kinds of Fathers. The good of
the Heavenly Father supersedes the gifts of the earthly father. Jesus says that earthly father’s
know how to give “gifts”, but the Heavenly Father gives “good.” The “good” reward from God
omits δόµατα. This may tell us that God’s judgment is good. It does not necessarily come as a
gift, as an earthly father would give, but instead is good, virtuous, and beneficial25. We have
already seen that virtue is predominant in the cultural context. Now, God’s disposition to give to
His children is beneficial for them and so is judgment. Matthew writes the earthly fathers are
πονηρός, a word used to describe the devil himself (Matt. 6:13). In other words and appeal to the

22 [ibid1]. p.62
23God provides the children of Israel with the substance. Their view of bread is different from what God provides.God will
answer prayers that we ask for, but it may not appear as we thought.
24 Herodotus 3.109; Psalm 58:4
25ἀγαθός agathos, ag-ath-os´; a primary word; “good” (in any sense, often as noun): — benefit, good(-s, things), well. Compare
2570.
materialistic exteriors highlights selfish ambitions and evil judgments, as it did to the Israelites in
Exodus26. This affects motives and judgments of a person.
God on the other hand has a priority to do good for those who ask of him. In the Exodus
the children of Israel ask for bread and God gives them bread(Exodus 16). However, he also
gives them tablets of stone. This is the very moral code Jesus is addressing. He also gives them a
serpent in the wilderness(Num.21:9) to heal them from their poisoned souls or interior motives.
The judgment of God extends to those who have a relationship with Him. God does not reign
judgment until He has first made attempts to reach the evil(Matt.18:14). Jesus is also teaching
others to do the same(chapters 5-6,). His judgment is determined by forgiveness. When one
denies forgiveness God denies them.

Good vs. gifts

While human parents are given gifts, God only gives good. Jesus is telling the crowd to let go of
“things” (and contrasting gifts vs. good) throughout the narrative of the Sermon(Matt. 5:38-42,
etc.). He wants his children to see that, while earthly parents focus on meeting the exterior needs
of their children, God focuses on meeting the interior needs of His children. In light of judgment,
this is where earthly judgments go wrong. Earthly judgments focus on the exterior of a person
and not the interior. Jesus is inviting the crowd to change perspective and echoing previous
words(5:16,44; 7:17, etc.). We focus on “things” seen rather than on the unseen, in turn, leading
us to the next set of verses that refer to the narrow and broad gate(Heb.11:1). Echoes the same
teachings of Hebrews. Matthew has now laid the foundation for the next verse. Is it easier to see
in a panoramic or narrow setting27?
In conclusion to gifts, the Greco-Roman world viewed the fortunate(Μακάριοι) as able to
reap the benefits from these miracles. A new theme is presented at the beginning of the Sermon
on the Mount(5:3) 28. The fortunate were the honorable and the honorable, good. The fortunate or
the “blessed” in Christ’s Sermon are those who are poor, meek, persecuted, etc. and unable to
have“virtue”. Virtue in an honor society was an impediment for those who could not attain. Only
the fortunate were the inhabitants of virtue. But God is freely giving virtue to those who ask.

The Golden Rule

Many have used this teaching without the context of the previous texts. How does the judgment
of God pertain to the Golden Rule? The Law and the prophets appears 2 other times(Matt.
11:13;22:40) in Matthew and is characterized by loving God and others more than self.

26 Vine, Cedric. “Advanced studies in the Gospels: Matthew. Notes from the Gospel of Matthew”. June 5,1017. p.31

27
[ibid25] see “Dr.Vine’s Matthew Notes”

28
Fish is often linked to good fortune in the apocrypha. e.g. Wis. 19:10 “For they were yet mindful of the things that were done
while they sojourned in the strange land, how the ground brought forth flies instead of cattle, and how the river cast up a
multitude of frogs instead of fishes.”

Jeffers, James”The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity." The
Master's Seminary Journal 14, no. 1 2003: p.124-126.
Now Jesus is the fulfillment of this Law(5:17). AS we have learned, God interacts with others to
give good a high virtue, in return God expects the receiver to “pay it forward”(22:39). God calls
for an exceptional benevolence 29. What is exceptional benevolence?
Exceptional benevolence is going beyond the status quo. Jesus is challenging people to
look past the surface and to go deep into relationship with others. Once one is in relationship
with another, one does what the other does(Matt. 5:11). And it is much more difficult to judge
those that are like you. Because the evil don't share in dwelling with Jesus, it is easy for them to
persecute others. Therefore, whatever is done here on earth, will be done to you in Heaven(Matt.
16:18).

Conclusion
In this paper we have explored the link between the passages that seem to have no immediate
connection. In the study we produced ideas that reflect the flow of the text and more importantly
the predominant theme of God vs. human judgment. The other gospels seem to take a similar
approach and stance that Matthew takes on God’s judgment.
The Sermon on the Mount has many other prominent themes not discussed in this paper.
It has left me with a set of questions to further my research. What are the other themes that could
arise that will make this passage problematic? What implications does this passage do to my
view of the judgment of God in the scriptures as a whole?
Still judgment is not an easy pill to swallow. What we gather from this study is that God
wants to give good, so that, you interior motives will be good. That is true atonement. When God
judged in the Old Testament it cleansed the sinner of their sins which lie in the interior of a
person. If the person was to ask for forgiveness he/she needed to have the desire to be forgiven.
When you ask, seek and knock, Jesus is saying to seek first the kingdom of God. If God is the
priority of our lives, the things will seem minuscule , when we inherit the kingdom of God(Matt.
6:33).


29 [ibid1] p.109
Bibliography

Aland, Kurt. Karavidoupoulus, Johannes, Novum Testamentum Graece: of Nestle-Aland, 28th edition.
Deustch Bibelgesellschaft, Stuttgart; 1993.

Allison, Dale C, The New Moses: A Matthean Typology. Minneapolis: Fortress Press, 1993, pp.19-23.

Davies, W. D., Allison, Dale C. Matthew: A shorter Commentary. London ; New York : T & T Clark
International, 2004.

English Standard Version. ESV text ed. Wheaton, Ill.: Crossway Bibles. 2007

France, R. T. The Gospel According to Matthew : An Introduction and Commentary. Eerdmans ed. The
Tyndale New Testament Commentaries. Leicester, England: Inter-Varsity Press.1985

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art. 2nd ed. Grand Rapids:
Eerdmans. 1994.

Hagner, Donald A. Matthew. 2 Vols. World Biblical Commentary 33A, B. Dallas. 1993

Josephus, Flavius, and William Whiston. The Works of Josephus: Complete and Unabridged. Peabody,
Mass: Hendrickson Publishers, 1988.(Josephus, Antiquities 20, 8, 6

Jeffers, James. “The Greco-Roman World of the New Testament Era: Exploring the Background of Early
Christianity." The Master's Seminary Journal 14, no. 1 2003:.

Keener, Craig S. Commentary on the Gospel of Matthew. Grand Rapids: Eerdmans, 1999

LXT - LXX Septuaginta: Old Greek Jewish Scriptures. tagged ed. Alfred Rahlfs. Württembergische
Bibelanstalt / Deutsche Bibelgesellschaft (German Bible Society).1935

Strong, James. Strong’s Exhaustive Concordance of the Bible. Abingdon Press. 1890

Turner, David L., Matthew (Baker Exegetical Commentary on the New Testament).Baker Academic,
Grand Rapids, MI, 2008.

Turner, David L. Matthew. Baker Exegetical Commentary on the New Testament, ed. Robert W.
Yarbrough and Robert H. Stein. Grand Rapids. Baker Academic, 2008.

Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament : with
Scripture, Subject, and Greek Word Indexes. Grand Rapids, MI: Zondervan, 1996.

Vine, Cedric. “Advanced studies in the Gospels: Matthew. Notes from the Gospel of Matthew”. June
5,1017.