The Church Fathers on this verse

Matthew 7:11Meaning & Commentary from the Church Fathers

If you then being evil, know how to give good gifts to your children: how much more will your Father who is in heaven, give good things to them that ask him?

Douay-Rheims

ει ουν υμεις πονηροι οντες οιδατε δοματα αγαθα διδοναι τοις τεκνοις υμων ποσω μαλλον ο πατηρ υμων ο εν τοις ουρανοις δωσει αγαθα τοις αιτουσιν αυτον

Greek (Byzantine text)

The Church Fathers on this verse

14 Church Fathers comment on this verse · 24 commentaries

John Chrysostom

4th centuryChurch Father

There are two things behoveful for one that prays; that he ask earnestly; and that he ask such things as he ought to ask. And those are spiritual things; as Solomon, because he asked such things as were right, received speedily.

This He said not detracting from human nature, nor confessing the whole human race to be evil; but He calls paternal love evil when compared with His own goodness. Such is the superabundance of His love towards men.

Lest perchance any one considering how great is the difference between God and man, and weighing his own sins should despair of obtaining, and so never take in hand to ask; therefore He proposes a comparison of the relation between father and son; that should we despair because of our sins, we may hope because of God’s fatherly goodness.

And what are the things that we ought to ask, he shews under the likeness of a loaf, and a fish. The loaf is the word concerning the knowledge of God the Father. The stone is all falsehood that has a stumbling-block of offence to the soul.

Because in comparison of God who is preeminently good, all men seem to be evil, as all light shews dark when compared with the sun.

He says good things, because God does not give all things to them that ask Him, but only good things.

Theophylact of Bulgaria

11th centuryChurch Father

He refers to humanity as wicked, contrasting them with the divine: while our essence as creations of God is righteous, we corrupt ourselves through our own choices.

Augustine of Hippo

5th centuryChurch Father

As above He had cited the birds of the air and the lilies of the field, that our hopes may rise from the less to the greater; so also does He in this place, when He says, Or what man among you?

Or; He calls evil (Eph. 5:16.) those who are lovers of this age; whence also the good things which they give are to be called good according to their sense who esteem them as good; nay, even in the nature of things they are goods, that is, temporal goods, and such as pertain to this weak life.

For that good thing which makes men good is God. Gold and silver are good things not as making you good, but as with them you may do good. If then we be evil, yet as having a Father who is good let us not remain ever evil.

If then we being evil, know how to give that which is asked of us, how much more is it to be hoped that God will give us good things when we ask Him?

Gregory the Theologian

4th centuryChurch Father

Let us adhere to the supreme and fundamental law established by God Himself, who bestows rain upon both the just and the unjust and commands the sun to shine on all alike (Mt. 5:45). He has provided for everyone living on this earth, granting access to the land, the springs, the rivers, the forests, the air for the birds, and the waters for those who inhabit the seas. God has generously supplied humanity with the essentials of life, which are free from the constraints of authority, legislation, or national boundaries, available to all in abundance, leaving no one in want. This divine provision reflects both the inherent dignity of our shared humanity and the vastness of His goodness.

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Yet, despite such generosity, people hoard gold, silver, expensive clothing, precious stones, and other valuables buried in the earth—symbols of conflict, rivalry, and historical aggression among those who revere the Almighty. Then, in a tragic display of madness, they turn their backs on their suffering brethren, withholding help even from those in need while clinging to their excess. How profound the ignorance! How great the folly!

Jerome of Stridon

5th centuryChurch Father

Or perhaps he called the Apostles evil, in their person condemning the whole human race, whose heart is set to evil from his infancy, as we read in Genesis. Nor is it any wonder that He should call this generation evil, (Gen. 8:22.) as the Apostle also speaks, Seeing the days are evil.

Euthymios Zigabenos

11th centuryCommentator

He referred to them as wicked, not to criticize human nature, but to illustrate the contrast with Divine goodness. The goodness of humanity appears flawed when compared to the perfection of Divine goodness, highlighting a disparity as vast as that between mankind and God. Observe how He encourages acts of kindness and invites prayer, seamlessly moving from one to the other and back again. He teaches us not to depend on our efforts alone or solely on prayer but to engage in our responsibilities while seeking assistance from above. It is only through mutual support that our actions can truly flourish.

Isidore of Pelusium

5th centuryChurch Father

The kindness of God is immense, while the cruelty of humanity is profound. The individual who sought clemency and was granted forgiveness for his immense debt refused to extend the same mercy when he confronted a fellow servant. This companion owed him a trivial amount in comparison, yet he had him imprisoned. The first servant was burdened with a debt of ten thousand talents, while the second owed only fifty denarii. Therefore, the Gospel rightly highlights the contrast between God's generosity and human kindness, referring to the latter as deceptive. If you, despite your shortcomings, can provide good gifts to your children, how much greater generosity can your heavenly Father offer to those who seek Him?

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It is not the nature of divinity that is accused of deceit—indeed, it is proclaimed: "Please, Lord, good" (Ps. 124:4), and as stated, "A good man out of the good treasure of his heart brings forth good" (Mt. 12:35). The comparison arises solely between human goodness and the goodness of God, which reveals a certain deceitfulness. The scripture confirms, “How much more will your heavenly Father give good things to those who ask Him” (Mt. 7:11).

Rabanus Maurus

9th centuryChurch Father

Or; bread which is the common food signifies charity, without which the other virtues are of no avail. The fish signifies faith, which is born of the water of baptism, is tossed in the midst of the waves of this life and yet lives. Luke adds a third thing, an egg, (Luke 11:12.) which signifies hope; for an egg is the hope of the animal. To charity, He opposes a stone, that is, the hardness of hatred; to faith, a serpent, that is, the venom of treachery; to hope, a scorpion, that is, despair, which stings backward, as the scorpion.

Remigius of Auxerre

9th centuryChurch Father

By the fish we may understand the word concerning Christ, by the serpent the Devil himself. Or by the loaf may be understood spiritual doctrine; by the stone ignorance; by the fish the water of Holy Baptism; by the serpent the wiles of the Devil, or unbelief.

The sense therefore is; we need not fear that should we ask of God our Father bread, that is doctrine or love, He will give us a stone; that is, that He will suffer our heart to be contracted either by the frost of hatred or by hardness of soul; or that when we ask for faith, He will suffer us to die of the poison of unbelief. Thence it follows, If then ye being evil.

And be it known that where Matthew says, He shall give good things, Luke has, shall give his Holy Spirit. (Luke 11:13.) But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.

Ignatij (Briantchaninow)

19th centuryChurch Father

In the Gospel, it is noted that the heavenly Father is willing to bestow good gifts upon those who seek Him (Matthew 7:11). These gifts are beyond what the eye has perceived, what the ear has heard, and what has entered the heart of humanity (1 Cor. 2:9). Likewise, Luke the Evangelist affirms that the Father in heaven will grant the Holy Spirit to those who earnestly ask for Him (Luke 11:13). Our prayers should be centered on spiritual and everlasting matters rather than on fleeting and material concerns. The foundational prayer should primarily include requests for the forgiveness of our transgressions.

Abbot Panteleimon about the Trinity

19th centuryCommentator

For this reason, the Redeemer continues by saying: If you, being flawed and inherently prone toward sin, still know how to provide good gifts to your children, meaning to offer them the necessary material provisions for their earthly existence, so too will your compassionate heavenly Father, who knows the appropriate time and manner for giving, bestow true spiritual blessings upon His children who earnestly seek Him. Therefore, present every request and each prayer entirely to the will of your heavenly Father; if it pleases Him to grant it, may it be for His glory; if He chooses not to fulfill it, may His holy and benevolent will prevail in our lives.

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Our Lord Jesus Christ exemplified this in the Garden of Gethsemane: My Father, if it is possible, let this cup pass me by; not as I will, but as You will.... Thy will be done (Matthew 26:39, 42). A certain holy elder once proclaimed, "I do not seek happiness, nor have I ever requested it from the Heavenly Father, who governs all. Consequently, I have never experienced unhappiness, unlike those whose desires often go unfulfilled. Am I hungry? I express gratitude to God, who acts as a Father orchestrating all our needs. Am I cold? Do I endure unfavorable weather? I praise Him still. Do others mock me? I glorify Him equally, recognizing that God either causes or allows all things, and it is impossible for His actions to be anything less than good. Thus, I receive everything—both favorable and unpleasant, sweet and bitter—with joy, as if from the hand of a loving Father. I desire only that which God desires, and therefore everything aligns with my true wishes. Those who pursue joy in the world are to be pitied, for true happiness lies solely in entrusting oneself to God's will in all matters. God's will is entirely good and just. I strive to adhere to it faithfully, aspiring only to desire what God desires, and to refrain from wanting what He does not will." The saints of God found their happiness in God's will throughout their earthly lives and placed their ultimate bliss in the life to come. For instance, St. Demetrius of Rostov offered this prayer daily: "Save me, O my Savior, according to Thy goodness, rather than my actions. If You desire to keep me in light, blessed be You! If You wish for me to remain in darkness, blessed be You still! If You open the door to Your mercy, it is good and gracious. Blessed are You, O Lord, who has closed the door of Your mercy towards me in righteousness. If You do not let me perish due to my sins, glory to Your boundless mercy. But if You do allow me to fall because of my iniquities, glory to Your righteous judgment: do as You will with me!"

Gladkow B.I.

19th centuryCommentator

Request, and you will receive. With this final directive, Jesus concluded His teaching on how to enter the kingdom of heaven. Many among His audience may have struggled to comply with His teachings, finding the expectations He set before them overwhelming. Soon after, His disciples voiced their concerns, asking, “Who then can be saved?” (Matthew 19:25). Earlier, He had clarified that the burden He places on those seeking salvation is light, and His yoke is manageable (Matthew 11:30). Now, as He wraps up His Sermon on the Mount, He beckons His listeners to remain steadfast in pursuing His directives: Seek, and you shall find; knock, and it shall be opened to you (Matthew 7:7).

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However, amid this diligent search for the Kingdom of Heaven, remember that you cannot accomplish this solely through your own efforts; you must rely on God’s assistance. Thus, pray, ask, and it will be granted to you. Just as those who seek earnestly find what they are looking for, and those who knock persistently will have doors opened to them, similarly, he who asks consistently will receive. Is there anyone among you who, when his son requests bread, would give him a stone? Or if he asks for fish, would give him a serpent? Therefore, if you, despite being sinful, know how to give good gifts to your children, how much more will your heavenly Father provide good things to those who seek Him? Many complain against God when they do not receive their requests immediately, and this discontent can lead to either despair or, even worse, disbelief. Chrysostom remarked that if you don’t receive what you ask for right away, do not lose heart. Christ spoke of knocking to indicate that if the door does not open quickly, you must wait. If you continually ask God, you shall receive what you seek, even if it does not come right away; you will undoubtedly receive it. This is why the door may seem locked, to encourage your persistence; that’s why your requests do not always get an immediate response. Therefore, keep asking, and you shall surely obtain. Yet you might wonder, what if I ask and do not receive? To address this concern, the Savior shares a parable, highlighting not just what to ask for, but also how to ask. Is there anyone among you who, when his son requests bread, would respond with a stone? If you do not receive, it may be because you are asking for something worthless. Being a child does not automatically grant you everything; rather, it may be the reason you fail to receive, as you seek things that lack utility. Avoid asking for material things; instead, ask for everything that pertains to the spirit, and you will certainly receive. You may question, why do I not receive even when I seek spiritual things? Perhaps because you are not knocking diligently enough, or you have rendered yourself unworthy to receive what you are asking for, or perhaps you have ceased your requests too soon. You may inquire further, why did the Savior not specify what you should ask for? He has, in fact, already addressed this (St. John Chrysostom, Conversations on the Gospel of Matthew, 23). He stated: Seek first the Kingdom of God and His righteousness, and all these things (those of the earth) will be added to you (Matthew 6:33). But do we really need to view all earthly matters as mere stones not worthy of petition to our Heavenly Father? Did not Christ teach us to pray for our daily bread? Isn't this daily bread essential for sustaining human life, which St. John Chrysostom says we should not seek? After all, Jesus Himself prayed for and healed the sick, suggesting that it is indeed valid to seek health and recovery from ailments. Since physical health is necessary for life, it is as truly temporal a good as food, drink, clothing, and shelter. It must be acknowledged, then, that Christ did not prohibit us from asking God for necessary earthly or temporal goods when He instructed us to pray for our daily bread. However, when He said, “Ask, and it shall be given to you,” He specifically referred to the goods that lead to eternal life, for in this exhortation, He assured His followers and listeners of divine assistance in adhering to His commandments and in carrying the yoke He imposed upon them. Ultimately, this yoke is far lighter than it may initially appear. All of Christ’s commandments and His yoke culminate in His concluding exhortation: “In all things, as you would that men should do unto you, so do ye also unto them.”

Kochomski S.W.

19th centuryCommentator

If you, despite your sinful nature, are able to provide good gifts to your children, how much more will your heavenly Father bestow good gifts upon those who seek His assistance? In a parallel teaching of Jesus in the Gospel of Luke, we learn that He gives the Holy Spirit to those who request it (Luke 11:13). This highlights the understanding that the blessings of Christ's kingdom are primarily found in the gifts of the Holy Spirit.

Michail (Lusin)

19th centuryCommentator

In contemplating the nature of evil, it is essential to recognize that Christ's words were not intended as a condemnation of humanity nor a slight against our nature. Instead, He identifies the flawed aspect of paternal love to contrast it with its true goodness. If imperfect beings, however limited in their love, refrain from giving their children harmful items when asked for good ones, how could we ever presume that our Heavenly Father, who embodies supreme goodness, would provide us with detrimental gifts instead of beneficial ones?

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Thus, when we approach Him with requests grounded in faith, hope, and perseverance, we must yield ourselves entirely to His perfect will and loving care, for not even a single hair on our heads will fall without His knowledge (Matthew 10:30).

Cross references

Passages read together with this verse.

The original text

Greek text, 26 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. εἰ
    ei
    if
    G1487 · εἰ
  2. οὖν
    oun
    therefore
    G3767 · οὖν
  3. ὑμεῖς
    hymeis
    you
    G4771 · σύ
  4. πονηροὶ
    ponēroi
    evil
    G4190 · πονηρός
  5. ὄντες
    ontes
    I am
    G1510 · εἰμί
  6. οἴδατε
    oidate
    I know
    G1492 · εἴδω
  7. δόματα
    domata
    a gift
    G1390 · δόμα
  8. ἀγαθὰ
    agatha
    good
    G18 · ἀγαθός
  9. διδόναι
    didonai
    I offer
    G1325 · δίδωμι
  10. τοῖς
    tois
    the
    G3588 · ὁ
  11. τέκνοις
    teknois
    a child
    G5043 · τέκνον
  12. ὑμῶν
    hymōn
    you
    G4771 · σύ
  13. πόσῳ
    posō
    how much
    G4214 · πόσος
  14. μᾶλλον
    mallon
    more
    G3123 · μᾶλλον
  15. ὁ
    ho
    the
    G3588 · ὁ
  16. Πατὴρ
    patēr
    father
    G3962 · πατήρ
  17. ὑμῶν
    hymōn
    you
    G4771 · σύ
  18. ὁ
    ho
    the
    G3588 · ὁ
  19. ἐν
    en
    in
    G1722 · ἐν
  20. τοῖς
    tois
    the
    G3588 · ὁ
  21. οὐρανοῖς
    ouranois
    the sky
    G3772 · οὐρανός
  22. δώσει
    dōsei
    I offer
    G1325 · δίδωμι
  23. ἀγαθὰ
    agatha
    good
    G18 · ἀγαθός
  24. τοῖς
    tois
    the
    G3588 · ὁ
  25. αἰτοῦσιν
    aitousin
    I ask
    G154 · αἰτέω
  26. αὐτόν
    auton
    he
    G846 · αὐτός