Matthew 7:11 kjv

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?

Matthew 7:11 nkjv

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 those who ask Him!

Matthew 7:11 niv

If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

Matthew 7:11 esv

If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!

Matthew 7:11 nlt

So if you sinful people know how to give good gifts to your children, how much more will your heavenly Father give good gifts to those who ask him.

Matthew 7 verses

Matthew 7 11 Meaning

Matthew 7:11 teaches that if imperfect human parents, despite their inherent flaws, instinctively know how to give good and beneficial things to their children, then the perfectly good and holy God, our heavenly Father, will undoubtedly and infinitely more readily give truly good things to those who ask Him. This verse serves as a powerful assurance of God's benevolent character and His desire to answer the sincere prayers of His children, establishing a foundation of trust in divine provision.

Matthew 7 11 Context

Matthew 7:11 is an integral part of Jesus' Sermon on the Mount, delivered primarily to His disciples but also to the larger crowds gathered. This specific verse concludes a section (7:7-11) on persistent prayer, introduced by the imperative "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you." Jesus illustrates the certainty of answered prayer through a qal vahomer or "how much more" (a fortiori) argument. He previously spoke about not giving a stone for bread or a snake for a fish (Mt 7:9-10), demonstrating even corrupt human nature understands benevolent giving. Therefore, the perfect and loving Heavenly Father will certainly respond generously to His children's genuine requests. This teaching directly challenges contemporary pagan beliefs where gods were capricious, demanded appeasement, and often could not be relied upon for benevolent intervention without extensive ritual. It assures the audience that God is a Father who cares and provides, fundamentally different from any human or pagan deity concept.

Matthew 7 11 Word analysis

• If you then (εἰ οὖν ὑμεῖς - ei oun humeis):

  • ei (if): Introduces a protasis (conditional clause) presenting an accepted reality. It implies "given that you..."
  • oun (then/therefore): A connective particle, linking back to the previous verses (7:9-10), strengthening the a fortiori argument. It draws a logical conclusion from what was just stated.
  • humeis (you): Emphatic plural pronoun, contrasting "you" (fallible human parents) with "your Father who is in heaven."

• being evil (πονηροὶ ὄντες - ponēroi ontes):

  • ponēroi (evil): This term in Greek denotes more than just morally deficient; it implies active malice, hurtful intent, or corruption. It describes a deep-seated moral depravity, characteristic of fallen human nature. It's a stark contrast to God's inherent goodness. Scholars highlight that even this kind of "evil" parent still has enough natural affection to give good to their children.

• know how to give (οἴδατε δόματα διδόναι - oidate domata didonai):

  • oidate (know): Intellectual and experiential knowledge. Humans intrinsically understand the act of giving to their offspring.
  • didonai (to give): Present infinitive, indicating an ongoing or habitual act.
  • domata (gifts): Refers to the things given. In the Matthew parallel (Lk 11:13), domata specifically precedes the "good gifts," further elaborated there as "the Holy Spirit."

• good gifts (ἀγαθά - agatha):

  • agatha (good things/goods): Adjective meaning intrinsically good, beneficial, profitable. Matthew uses the general term "good things," implying all that is genuinely salutary. This contrasts with "a stone" or "a snake," highlighting true beneficial provision. In the parallel passage (Lk 11:13), this "good thing" is specified as "the Holy Spirit," indicating that the greatest and most comprehensive "good thing" God gives is His Spirit.

• to your children (τοῖς τέκνοις ὑμῶν - tois teknois humon):

  • teknois (children): Naturally implies a parental bond, a foundational relationship for giving.

• how much more (πόσῳ μᾶλλον - posō mallon):

  • posō mallon: A powerful Greek rhetorical phrase meaning "by how much more" or "how much rather." It introduces an a fortiori argument (from the stronger/greater), suggesting an undeniable conclusion based on an existing premise. If the lesser (evil humans) do this, then the infinitely greater (perfect God) will surely do so to a far greater extent. This is a common rabbinic argumentation form (qal vahomer).

• will your Father who is in heaven (ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς - ho Patēr humōn ho en tois ouranois):

  • ho Patēr humōn (your Father): Emphasizes the personal, relational aspect of God. Not an impersonal deity, but a Father to His children. This underscores His love and care.
  • ho en tois ouranois (who is in the heavens): This phrase denotes God's divine transcendence, perfection, sovereignty, holiness, and limitless goodness. His dwelling in heaven signifies His ultimate power and purity, untainted by earthly "evil." It distinguishes Him from any earthly parent.

• give good things (δώσει ἀγαθά - dōsei agatha):

  • dōsei (will give): Future indicative, expressing certainty and promise. God's giving is guaranteed.
  • agatha (good things): Repeated here, underscoring the nature of His provision. Scholars generally agree that this refers to things that are genuinely beneficial for us in God's perfect wisdom, which often translates to spiritual gifts and His Spirit (as explicitly stated in Luke) more than purely material desires, although provision includes the latter according to His will.

• to those who ask him (τοῖς αἰτοῦσιν αὐτόν - tois aitousin auton):

  • aitousin (who ask): Present participle, indicating a continuous or habitual action of asking, echoing the "ask, seek, knock" from 7:7. This condition reinforces the need for prayer and dependency on God.

• Words-group by words-group analysis:

  • "If you then, being evil...": This phrase starkly highlights humanity's fallen state even in its natural affections. It's a pragmatic admission of human depravity, setting the stage for the dramatic contrast with God's perfect goodness.
  • "...know how to give good gifts to your children": Even with the descriptor "evil," a parent's intrinsic care for their child is affirmed. This common human experience serves as the baseline for the comparison. The "good gifts" are instinctively given out of parental love, however flawed that love may be.
  • "how much more will your Father who is in heaven...": This is the core of the a fortiori argument. The contrast between human imperfection and divine perfection is absolute. "How much more" signifies a qualitative and quantitative leap, asserting God's generosity as infinitely greater and purer. God's heavenly dwelling indicates His superior nature and position.
  • "...give good things to those who ask him.": The certainty of God's provision ("will give") is for "good things" – not just what we want, but what is genuinely good for us from His perfect perspective. The condition "to those who ask him" emphasizes the role of prayer and active reliance on God's divine economy, aligning with the earlier call to ask, seek, and knock.

Matthew 7 11 Bonus section

The argument structure in Matthew 7:11, known as qal vahomer ("light and heavy") in rabbinic tradition or a fortiori in Latin, is a common rhetorical device used by Jesus. It moves from a lesser known or understood truth to a greater one. Here, it contrasts human ponēroi (actively evil) nature with God's absolute holiness and benevolence. It emphasizes that God's willingness and ability to give transcend all human capacities. The specific phrasing "good things" in Matthew (as opposed to "the Holy Spirit" in Luke) can be seen as a broader term that encompasses all God's beneficial provisions, with the Holy Spirit being the preeminent "good thing" that empowers believers to understand, receive, and utilize other good gifts from God. This also underscores that God's generosity isn't just about material answers but fundamentally about spiritual blessing and transformation. The assurance comes not from the strength of one's asking, but from the perfect character of the One who is asked.

Matthew 7 11 Commentary

Matthew 7:11 is a profound declaration of God's character as a loving, generous, and perfectly good Father. It builds upon the preceding verses encouraging persistent prayer by providing the ultimate ground for confidence: the very nature of God Himself. Jesus employs a powerful and easily graspable a fortiori argument: if fallen human parents, despite their inherent evil and limitations, possess enough natural love to give beneficial gifts to their children, then God, who is pure goodness, holiness, and perfect love, will undeniably and immeasurably exceed that generosity.

The "evil" of human parents is not a dismissal of parental love, but a stark reminder of humanity's sin nature, setting up the dramatic contrast. God's "good things" are not merely earthly possessions, but are those gifts that truly bless and profit His children spiritually and eternally, supremely personified by the gift of the Holy Spirit as highlighted in Luke's parallel account (Lk 11:13). This teaching corrects any misconception of God as a distant, uncaring, or harsh deity. Instead, He is depicted as deeply involved and responsive to His children's needs and requests. This verse encourages a radical trust in God's fatherly heart, inviting believers to approach Him in prayer with confident expectation, knowing that He desires to bless with what is genuinely good according to His perfect will. It reassures us that He gives out of love, not just obligation, and that His wisdom determines what constitutes "good things."

Examples:

• A parent provides nourishing food for their hungry child. God, in His perfect love, provides spiritual sustenance, truth, and His Spirit.
• A child seeks comfort from a parent after a fall. God offers unparalleled comfort, healing, and guidance to His hurting children.
• Parents plan and provide for their children's future education and well-being. God has a perfect, sovereign plan for our ultimate good and spiritual growth.