Let It (the Bible) Be (by John Frye)

Let the Bible Be, by John Frye

“This text [Matthew 7:1-5, 6, 7-11] virtually proves that Matthew 7 is more or less an eclectic collection of teachings of Jesus. Judging does not clearly lead to the teachings on not giving out the gospel, and neither of those sections lead directly to the theme of prayer,” writes Scot McKnight in SGBC: Sermon on the Mount (242-43). Scot urges us to let the Bible be what it is and, at times, it is a random collection of Jesus’ teachings. I think Scot is trying to get us to accept that while attempting to detect logical progressions in the Sermon may be homiletically profitable, it is exegetically unfounded. You may beg to differ.

I get a little embarrassed for myself as I read Scot’s good comments. On Matthew 7:6, on this pearls and pigs, dogs and tearing to pieces verse, I have probably preached it several different ways. I never once stopped to exactly ask “What does ‘sacred’ mean?” What would ‘sacred’ mean to Jesus’ audience? This verse pulsates with rich meaning because of the term ‘sacred.’ The “A-B-B-A” chiasm also helps the interpreter toward a more confident meaning of this violently strange verse. Appreciating the terms “pigs” and “dogs” within the Jewish culture and mindset of Jesus’ day helps us toward a more firm understanding. Finally, interpreting the term “pearls” within the sweep of Matthew’s Gospel helps underscore what Jesus is getting at as he anticipates sending his disciples out on kingdom mission (see last week’s post). “Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it” (Matthew 13:44-45). The prohibition of throwing pearls to pigs “is a simple prohibition of taking the gospel and the kingdom vision [pearl] to the Gentile world until after the resurrection, the Great Commission, the ascension, and Pentecost, which unleashed the Gentile mission—a theme that unfolds in Matthew’s Gospel” (238-39). See Matthew 10:5-6. The gospel of the kingdom is a sacred trust.  On Matthew 7:6, like the TV commercial says, “It’s not complicated.”

Scot puts on his pastor’s hat as he expounds Matthew 7:7-11, the text with the present active imperatives, “Ask, seek, and knock.” Do the present tense imperatives teach we must keep storming the throne of grace for God’s help (as many teach)? Does this persistence view demean the fatherly goodness of God toward his children? Grapple we must with these questions. Does prayer actually make a difference? Does prayer change anything, particularly God’s mind? Does this short text teach that God, because he is so good, must give everything we ask for? Do we have a place for “Jesus’ exaggerated rhetoric” (243)? Do you know who Honi, the Circle Drawer, was? Like Scot, Joel Green mentions the Jewish prophet Honi in his NICNT: Gospel of Luke. Gaza Vemes mentions Honi in his Jesus the Jew. Josephus makes reference to Honi, and Mark Batterson has written several books around the influence of Honi, the Circle Maker.

Jesus wants us to petition God, to ask God for things. “Jesus anchors petition in God’s goodness” (244). By referencing “evil” fathers giving good gifts to their children who ask, Jesus is arguing from the lesser to the greater—“…how much more…”. Scot mildly warns against trying to see too much “original sin” in Jesus’ reference to evil fathers, as does R. T. France in his NICNT: Gospel of Matthew (281, n 8). The pastoral after-burners kick in as Scot teaches about how to “Live the Story” (244-248). “…God genuinely interacts with humans who pray in such a way that the universe changes as a result of our prayers” (247, emphasis Scot’s). Regarding prayer, Scot defines “Two temptations,” “two discouragements,” “two beliefs,” and “two questions.” I encourage you, take up Scot’s commentary and read…and pray.