Biblical commentary on the New Testament - The Christian ...

330 Matthew VII. 6-12.
distinguisli the flilse from the true. (Kvve^, xolpoi, dogs, swiney
denote the common natural condition, which shews itself in shame-
lessness, carnality, and lust ; these things the Christian must know as
;"-"'-
such, and not bring what is holy into contact with them for their
internal condition does not admit of their receiving it, and it reacts
destructively on himself, "A.ylov, napyapirai, Jioly, pearls, denote the
holy doctrine of the kingdom of God. [Matth. xiii. 45.] For such
men the law alone is fit ; the Gospel they misunderstand to the injury
of those who proclaim it to them. In dog-like natures, holy
things excite rage, and swinish natures tread them without thought
into the mire, which is their element.)
Ver. 7-12.—Prayer for the Holy Ghost alone leads to the attainment
of such a life of love as does not condemn, and yet care-
fully judges. [Such prayer itself then marks the direct opposite of
the dog-like dispositions which -repel what is holy.] The general
maxim : " Ask, and it shall be given you," repeated in different
forms, is exemplified by a similitude, which reasons from the less to
the greater.—Ver. 8 proves ver. 7, from the general thought
" Every one that asketh, receiveth." The demonstrative force lies
in the nature of him to whom the prayer is addressed. Every prayer
which is really such—that is, which flows from the inward necessity
of the soul, God answers. The human relation between the father
and the supplicating child forms an argument ad hominem. Luke
(xi. 12) adds a third case : "Instead of an egg, a scorpion." Here,
to the idea of what is useless is added that of something repulsive
and frightful. The transition : r) rig eotiv, gives emphasis to the
opposition: "or does it ever happen otherwise.?" In comparison
with God, the eternal good, men, in their sinful alienation, appear
as evil (jrovrjpol;) in the relation of parental love, kindness still manifests
itself in the midst of sin, how much more in the eternal God!
Luke (xi. 13) calls the gift, which includes all other gifts, expressly
the Trvev[ia uytov, Holy Spi7'it, who must be understood there as the
creative principle of holiness in man. In this Spirit we exercise
pure love,—The maxim in ver. 12 is also based on proverbs current
among the Jewish people. In the Talmud :
" Quod exosum est tibi,
alteri nefeceris," what is offensive to thee, do not to another, stands
as one of HilleVs sayings. Love for ourselves should give the rule
of our self-sacrificing love for our neighbour (Matth. xix, 19); only
* Dogs {Kvveg) denote elsewhere ia the New Testament not the common state of na-
ture, but obduracy and positive and fierce hatred of the Gospel (Phil iiu 2 ; 2 Pet. ii. 22
Rev. xxii. 15, comp. Ps. Ixxx, 14.) In like manner swine (comp. 2 Pet. ii, 22 with Ps.
Ixxx. 14), is an image not of natural carnality, but of that gross and obstinate sluggishness
which can make no use of what is holy but to defile it. To Mary Magdalene and a
pubUcan, the Gospel may and should be preached, but the Christian must be able to
discriminate such characters from the dogs and the swine. For the latter the only fea-
siblo attempt to save is excommunication,— [E,
; :