1 Judge not, that ye be not judged.
2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
9 Or what man is there of you, whom if his son ask bread, will he give him a stone?
10 Or if he ask a fish, will he give him a serpent?
11 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?
12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Wherefore by their fruits ye shall know them.
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
29 For he taught them as one having authority, and not as the scribes.
1 Judge G2919 not, G3361 that G3363 ye be G2919 not G3363 judged. G2919
2 For G1722 with G3739 what G1063 judgment G2917 ye judge, G2919 ye shall be judged: G2919 and G2532 with G1722 what G3739 measure G3358 ye mete, G3354 it shall be measured G488 to you G5213 again. G488
3 And G1161 why G5101 beholdest G991 thou the mote G2595 that is in G1722 thy G4675 brother's G80 eye, G3788 but G1161 considerest G2657 not G3756 the beam G1385 that is in G1722 thine own G4674 eye? G3788
4 Or G2228 how G4459 wilt thou say G2046 to thy G4675 brother, G80 Let G863 me pull out G1544 the mote G2595 out of G575 thine G4675 eye; G3788 and, G2532 behold, G2400 a beam G1385 is in G1722 thine own G4675 eye? G3788
5 Thou hypocrite, G5273 first G4412 cast out G1544 the beam G1385 out of G1537 thine own G4675 eye; G3788 and G2532 then G5119 shalt thou see clearly G1227 to cast out G1544 the mote G2595 out of G1537 thy G4675 brother's G80 eye. G3788
6 Give G1325 not G3361 that which G3588 is holy G40 unto the dogs, G2965 neither G3366 cast G906 ye your G5216 pearls G3135 before G1715 swine, G5519 lest G3379 they trample G2662 them G846 under G1722 their G846 feet, G4228 and G2532 turn again G4762 and rend G4486 you. G5209
7 Ask, G154 and G2532 it shall be given G1325 you; G5213 seek, G2212 and G2532 ye shall find; G2147 knock, G2925 and G2532 it shall be opened G455 unto you: G5213
8 For G1063 every one G3956 that asketh G154 receiveth; G2983 and G2532 he that seeketh G2212 findeth; G2147 and G2532 to him that knocketh G2925 it shall be opened. G455
9 Or G2228 what G5101 man G444 is G2076 there of G1537 you, G5216 whom G3739 if G1437 his G846 son G5207 ask G154 bread, G740 will he give G3361 G1929 him G846 a stone? G3037
10 Or G2532 if G1437 he ask G154 a fish, G2486 will he give G3361 G1929 him G846 a serpent? G3789
11 If G1487 ye G5210 then, G3767 being G5607 evil, G4190 know G1492 how to give G1325 good G18 gifts G1390 unto your G5216 children, G5043 how much G4214 more G3123 shall your G5216 Father G3962 which G3588 is in G1722 heaven G3772 give G1325 good things G18 to them that ask G154 him? G846
12 Therefore G3767 all things G3956 whatsoever G302 G3745 ye would G2309 that G2443 men G444 should do G4160 to you, G5213 do G4160 ye G5210 even G2532 so G3779 to them: G846 for G1063 this G3778 is G2076 the law G3551 and G2532 the prophets. G4396
13 Enter ye in G1525 at G1223 the strait G4728 gate: G4439 for G3754 wide G4116 is the gate, G4439 and G2532 broad G2149 is the way, G3598 that leadeth G520 to G1519 destruction, G684 and G2532 many G4183 there be G1526 which G3588 go in G1525 thereat: G1223 G846
14 Because G3754 strait G4728 is the gate, G4439 and G2532 narrow G2346 is the way, G3598 which G3588 leadeth G520 unto G1519 life, G2222 and G2532 few G3641 there be G1526 that find G2147 it. G846
15 Beware G1161 G4337 of G575 false prophets, G5578 which G3748 come G2064 to G4314 you G5209 in G1722 sheep's G4263 clothing, G1742 but G1161 inwardly G2081 they are G1526 ravening G727 wolves. G3074
16 Ye shall know G1921 them G846 by G575 their G846 fruits. G2590 G3385 Do men gather G4816 grapes G4718 of G575 thorns, G173 or G2228 figs G4810 of G575 thistles? G5146
17 Even so G3779 every G3956 good G18 tree G1186 bringeth forth G4160 good G2570 fruit; G2590 but G1161 a corrupt G4550 tree G1186 bringeth forth G4160 evil G4190 fruit. G2590
18 A good G18 tree G1186 cannot G3756 G1410 bring forth G4160 evil G4190 fruit, G2590 neither G3761 can a corrupt G4550 tree G1186 bring forth G4160 good G2570 fruit. G2590
19 Every G3956 tree G1186 that bringeth G4160 not G3361 forth G4160 good G2570 fruit G2590 is hewn down, G1581 and G2532 cast G906 into G1519 the fire. G4442
20 Wherefore G686 by G575 their G846 fruits G2590 ye shall know G1921 them. G846
21 Not G3756 every one G3956 that saith G3004 unto me, G3427 Lord, G2962 Lord, G2962 shall enter G1525 into G1519 the kingdom G932 of heaven; G3772 but G235 he that doeth G4160 the will G2307 of my G3450 Father G3962 which is in G1722 heaven. G3772
22 Many G4183 will say G2046 to me G3427 in G1722 that G1565 day, G2250 Lord, G2962 Lord, G2962 have we G4395 not G3756 prophesied G4395 in thy G4674 name? G3686 and G2532 in thy G4674 name G3686 have cast out G1544 devils? G1140 and G2532 in thy G4674 name G3686 done G4160 many G4183 wonderful works? G1411
23 And G2532 then G5119 will I profess G3670 unto them, G846 G3754 I never G3763 knew G1097 you: G5209 depart G672 from G575 me, G1700 ye that work G2038 iniquity. G458
24 Therefore G3767 whosoever G3956 G3748 heareth G191 these G5128 sayings G3056 of mine, G3450 and G2532 doeth G4160 them, G846 I will liken G3666 him G846 unto a wise G5429 man, G435 which G3748 built G3618 his G846 house G3614 upon G1909 a rock: G4073
25 And G2532 the rain G1028 descended, G2597 and G2532 the floods G4215 came, G2064 and G2532 the winds G417 blew, G4154 and G2532 beat upon G4363 that G1565 house; G3614 and G2532 it fell G4098 not: G3756 for G1063 it was founded G2311 upon G1909 a rock. G4073
26 And G2532 every one G3956 that heareth G191 these G5128 sayings G3056 of mine, G3450 and G2532 doeth G4160 them G846 not, G3361 shall be likened G3666 unto a foolish G3474 man, G435 which G3748 built G3618 his G846 house G3614 upon G1909 the sand: G285
27 And G2532 the rain G1028 descended, G2597 and G2532 the floods G4215 came, G2064 and G2532 the winds G417 blew, G4154 and G2532 beat upon G4350 that G1565 house; G3614 and G2532 it fell: G4098 and G2532 great G3173 was G2258 the fall G4431 of it. G846
28 And G2532 it came to pass, G1096 when G3753 Jesus G2424 had ended G4931 these G5128 sayings, G3056 the people G3793 were astonished G1605 at G1909 his G846 doctrine: G1322
29 For G1063 he taught G1321 G2258 them G846 as G5613 one having G2192 authority, G1849 and G2532 not G3756 as G5613 the scribes. G1122
1 Judge not, that ye be not judged.
2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you.
3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
4 Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye?
5 Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
6 Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you.
7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
8 for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
9 Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone;
10 or if he shall ask for a fish, will give him a serpent?
11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?
12 All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.
13 Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby.
14 For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it.
15 Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.
16 By their fruits ye shall know them. Do `men' gather grapes of thorns, or figs of thistles?
17 Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.
18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
20 Therefore by their fruits ye shall know them.
21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.
22 Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?
23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
24 Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock:
25 and the rain descended, and the floods came, and the winds blew, and beat upon that house; and if fell not: for it was founded upon the rock.
26 And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand:
27 and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.
28 And it came to pass, when Jesus had finished these words, the multitudes were astonished at his teaching:
29 for he taught them as `one' having authority, and not as their scribes.
1 `Judge not, that ye may not be judged,
2 for in what judgment ye judge, ye shall be judged, and in what measure ye measure, it shall be measured to you.
3 `And why dost thou behold the mote that `is' in thy brother's eye, and the beam that `is' in thine own eye dost not consider?
4 or, how wilt thou say to thy brother, Suffer I may cast out the mote from thine eye, and lo, the beam `is' in thine own eye?
5 Hypocrite, cast out first the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brother's eye.
6 `Ye may not give that which is `holy' to the dogs, nor cast your pearls before the swine, that they may not trample them among their feet, and having turned -- may rend you.
7 `Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you;
8 for every one who is asking doth receive, and he who is seeking doth find, and to him who is knocking it shall be opened.
9 `Or what man is of you, of whom, if his son may ask a loaf -- a stone will he present to him?
10 and if a fish he may ask -- a serpent will he present to him?
11 if, therefore, ye being evil, have known good gifts to give to your children, how much more shall your Father who `is' in the heavens give good things to those asking him?
12 `All things, therefore, whatever ye may will that men may be doing to you, so also do to them, for this is the law and the prophets.
13 `Go ye in through the strait gate, because wide `is' the gate, and broad the way that is leading to the destruction, and many are those going in through it;
14 how strait `is' the gate, and compressed the way that is leading to the life, and few are those finding it!
15 `But, take heed of the false prophets, who come unto you in sheep's clothing, and inwardly are ravening wolves.
16 From their fruits ye shall know them; do `men' gather from thorns grapes? or from thistles figs?
17 so every good tree doth yield good fruits, but the bad tree doth yield evil fruits.
18 A good tree is not able to yield evil fruits, nor a bad tree to yield good fruits.
19 Every tree not yielding good fruit is cut down and is cast to fire:
20 therefore from their fruits ye shall know them.
21 `Not every one who is saying to me Lord, lord, shall come into the reign of the heavens; but he who is doing the will of my Father who is in the heavens.
22 Many will say to me in that day, Lord, lord, have we not in thy name prophesied? and in thy name cast out demons? and in thy name done many mighty things?
23 and then I will acknowledge to them, that -- I never knew you, depart from me ye who are working lawlessness.
24 `Therefore, every one who doth hear of me these words, and doth do them, I will liken him to a wise man who built his house upon the rock;
25 and the rain did descend, and the streams came, and the winds blew, and they beat on that house, and it fell not, for it had been founded on the rock.
26 `And every one who is hearing of me these words, and is not doing them, shall be likened to a foolish man who built his house upon the sand;
27 and the rain did descend, and the streams came, and the winds blew, and they beat on that house, and it fell, and its fall was great.'
28 And it came to pass, when Jesus ended these words, the multitudes were astonished at his teaching,
29 for he was teaching them as having authority, and not as the scribes.
1 Judge not, that ye may not be judged;
2 for with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you.
3 But why lookest thou on the mote that is in the eye of thy brother, but observest not the beam that is in thine eye?
4 Or how wilt thou say to thy brother, Allow [me], I will cast out the mote from thine eye; and behold, the beam is in thine eye?
5 Hypocrite, cast out first the beam out of thine eye, and then thou wilt see clearly to cast out the mote out of the eye of thy brother.
6 Give not that which is holy to the dogs, nor cast your pearls before the swine, lest they trample them with their feet, and turning round rend you.
7 Ask, and it shall be given to you. Seek, and ye shall find. Knock, and it shall be opened to you.
8 For every one that asks receives; and he that seeks finds; and to him that knocks it shall be opened.
9 Or what man is there of you who, if his son shall ask of him a loaf of bread, will give him a stone;
10 and if he ask a fish, will give him a serpent?
11 If therefore *ye*, being wicked, know [how] to give good gifts to your children, how much rather shall your Father who is in the heavens give good things to them that ask of him?
12 Therefore all things whatever ye desire that men should do to you, thus do *ye* also do to them; for this is the law and the prophets.
13 Enter in through the narrow gate, for wide the gate and broad the way that leads to destruction, and many are they who enter in through it.
14 For narrow the gate and straitened the way that leads to life, and they are few who find it.
15 But beware of false prophets, which come to you in sheep's clothing, but within are ravening wolves.
16 By their fruits ye shall know them. Do [men] gather a bunch of grapes from thorns, or from thistles figs?
17 So every good tree produces good fruits, but the worthless tree produces bad fruits.
18 A good tree cannot produce bad fruits, nor a worthless tree produce good fruits.
19 Every tree not producing good fruit is cut down and cast into the fire.
20 By their fruits then surely ye shall know them.
21 Not every one who says to me, Lord, Lord, shall enter into the kingdom of the heavens, but he that does the will of my Father who is in the heavens.
22 Many shall say to me in that day, Lord, Lord, have we not prophesied through *thy* name, and through *thy* name cast out demons, and through *thy* name done many works of power?
23 and then will I avow unto them, I never knew you. Depart from me, workers of lawlessness.
24 Whoever therefore hears these my words and does them, I will liken him to a prudent man, who built his house upon the rock;
25 and the rain came down, and the streams came, and the winds blew and fell upon that house, and it did not fall, for it had been founded upon the rock.
26 And every one who hears these my words and does not do them, he shall be likened to a foolish man, who built his house upon the sand;
27 and the rain came down, and the streams came, and the winds blew and beat upon that house, and it fell, and its fall was great.
28 And it came to pass, when Jesus had finished these words, the crowds were astonished at his doctrine,
29 for he taught them as having authority, and not as their scribes.
1 "Don't judge, so that you won't be judged.
2 For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.
3 Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye?
4 Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye?
5 You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye.
6 "Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces.
7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
8 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.
9 Or who is there among you, who, if his son asks him for bread, will give him a stone?
10 Or if he asks for a fish, who will give him a serpent?
11 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!
12 Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
13 "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it.
14 How{TR reads "Because" instead of "How"} narrow is the gate, and restricted is the way that leads to life! Few are those who find it.
15 "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves.
16 By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles?
17 Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit.
18 A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit.
19 Every tree that doesn't grow good fruit is cut down, and thrown into the fire.
20 Therefore, by their fruits you will know them.
21 Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven.
22 Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?'
23 Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.'
24 "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock.
25 The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock.
26 Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand.
27 The rain came down, the floods came, and the winds blew, and beat on that house; and it fell--and great was its fall."
28 It happened, when Jesus had finished saying these things, that the multitudes were astonished at his teaching,
29 for he taught them with authority, and not like the scribes.
1 Be not judges of others, and you will not be judged.
2 For as you have been judging, so you will be judged, and with your measure will it be measured to you.
3 And why do you take note of the grain of dust in your brother's eye, but take no note of the bit of wood which is in your eye?
4 Or how will you say to your brother, Let me take out the grain of dust from your eye, when you yourself have a bit of wood in your eye?
5 You false one, first take out the bit of wood from your eye, then will you see clearly to take out the grain of dust from your brother's eye.
6 Do not give that which is holy to the dogs, or put your jewels before pigs, for fear that they will be crushed under foot by the pigs whose attack will then be made against you.
7 Make a request, and it will be answered; what you are searching for you will get; give the sign, and the door will be open to you:
8 Because to everyone who makes a request, it will be given; and he who is searching will get his desire, and to him who gives the sign, the door will be open.
9 Or which of you, if his son makes a request for bread, will give him a stone?
10 Or if he makes a request for a fish, will give him a snake?
11 If you, then, being evil, are able to give good things to your children, how much more will your Father in heaven give good things to those who make requests to him?
12 All those things, then, which you would have men do to you, even so do you to them: because this is the law and the prophets.
13 Go in by the narrow door; for wide is the door and open is the way which goes to destruction, and great numbers go in by it.
14 For narrow is the door and hard the road to life, and only a small number make discovery of it.
15 Be on the watch for false prophets, who come to you in sheep's clothing, but inside they are cruel wolves.
16 By their fruits you will get knowledge of them. Do men get grapes from thorns or figs from thistles?
17 Even so, every good tree gives good fruit; but the bad tree gives evil fruit.
18 It is not possible for a good tree to give bad fruit, and a bad tree will not give good fruit.
19 Every tree which does not give good fruit is cut down and put in the fire.
20 So by their fruits you will get knowledge of them.
21 Not everyone who says to me, Lord, Lord, will go into the kingdom of heaven; but he who does the pleasure of my Father in heaven.
22 A great number will say to me on that day, Lord, Lord, were we not prophets in your name, and did we not by your name send out evil spirits, and by your name do works of power?
23 And then will I say to them, I never had knowledge of you: go from me, you workers of evil.
24 Everyone, then, to whom my words come and who does them, will be like a wise man who made his house on a rock;
25 And the rain came down and there was a rush of waters and the winds were driving against that house, but it was not moved; because it was based on the rock.
26 And everyone to whom my words come and who does them not, will be like a foolish man who made his house on sand;
27 And the rain came down and there was a rush of waters and the winds were driving against that house; and it came down and great was its fall.
28 And it came about, when Jesus had come to the end of these words, that the people were surprised at his teaching,
29 for he was teaching as one having authority, and not as their scribes.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Matthew 7
Commentary on Matthew 7 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 7
Sermon on the Mount—concluded.
Mt 7:1-12. Miscellaneous Supplementary Counsels.
That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."
Censorious Judgment (Mt 7:1-5).
1. Judge not, that ye be not judged—To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it—"that ye be not judged"—confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.
2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete—whatever standard of judgment ye apply to others.
it shall be measured to you again—This proverbial maxim is used by our Lord in other connections—as in Mr 4:24, and with a slightly different application in Lu 6:38—as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others—naturally concluding that they themselves may be the next victims—and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.
3. And why beholdest thou the mote—"splinter," here very well rendered "mote," denoting any small fault.
that is in thy brother's eye, but considerest not the beam that is in thine own eye?—denoting the much greater fault which we overlook in ourselves.
4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
5. Thou hypocrite—"Hypocrite."
first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye—Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness.
Prostitution of Holy Things (Mt 7:6). The opposite extreme to that of censoriousness is here condemned—want of discrimination of character.
6. Give not that which is holy unto the dogs—savage or snarling haters of truth and righteousness.
neither cast ye your pearls before swine—the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally.
lest they trample them under their feet—as swine do.
and turn again and rend you—as dogs do. Religion is brought into contempt, and its professors insulted, when it is forced upon those who cannot value it and will not have it. But while the indiscriminately zealous have need of this caution, let us be on our guard against too readily setting our neighbors down as dogs and swine, and excusing ourselves from endeavoring to do them good on this poor plea.
Prayer (Mt 7:7-11). Enough, one might think, had been said on this subject in Mt 6:5-15. But the difficulty of the foregoing duties seems to have recalled the subject, and this gives it quite a new turn. "How shall we ever be able to carry out such precepts as these, of tender, holy, yet discriminating love?" might the humble disciple inquire. "Go to God with it," is our Lord's reply; but He expresses this with a fulness which leaves nothing to be desired, urging now not only confidence, but importunity in prayer.
7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you—Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.
8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened—Of course, it is presumed that he asks aright—that is, in faith—and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering (undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord" (Jas 1:5-7). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (Jas 4:3).
9. Or what man is there of you, whom if his son ask bread—a loaf.
will he give him a stone?—round and smooth like such a loaf or cake as was much in use, but only to mock him.
10. Or if he ask a fish, will he give him a serpent?—like it, indeed, but only to sting him.
11. 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!—Bad as our fallen nature is, the father in us is not extinguished. What a heart, then, must the Father of all fathers have towards His pleading children! In the corresponding passage in Luke (see on Lu 11:13), instead of "good things," our Lord asks whether He will not much more give the Holy Spirit to them that ask Him. At this early stage of His ministry, and before such an audience, He seems to avoid such sharp doctrinal teaching as was more accordant with His plan at the riper stage indicated in Luke, and in addressing His own disciples exclusively.
Golden Rule (Mt 7:12).
12. Therefore—to say all in one word.
all things whatsoever ye would that men should do to you, do ye even so to them—the same thing and in the same way.
for this is the law and the prophets—"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jas 2:8; compare Ro 13:9). It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. But so expressed as it is here—in immediate connection with, and as the sum of such duties as has been just enjoined, and such principles as had been before taught—it is to be found nowhere else. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men effectually and widely exemplify it in their practice. The precise sense of the maxim is best referred to common sense. It is not, of course, what—in our wayward, capricious, gasping moods—we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what—in the exercise of an impartial judgment, and putting ourselves in their place—we consider it reasonable that they should do to us, that we are to do to them.
Mt 7:13-29. Conclusion and Effect of the Sermon on the Mount.
We have here the application of the whole preceding discourse.
Conclusion of the Sermon on the Mount (Mt 7:13-27). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence—end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it—at whatever cost. This gives occasion to the two opening verses of this application.
13. Enter ye in at the strait gate—as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Lu 13:24), "Strive to enter in at the strait gate."
for wide is the gate—easily entered.
and broad is the way—easily trodden.
that leadeth to destruction, and—thus lured "many there be which go in thereat."
14. Because strait is the gate, and narrow is the way, which leadeth unto life—In other words, the whole course is as difficult as the first step; and (so it comes to pass that).
few there be that find it—The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end—it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage—it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things—the true heirs and representatives of the false prophets of old—would be rife enough in the new kingdom.
15. Beware—But beware.
of false prophets—that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Ac 20:29, 30; 2Pe 2:1, 2).
which come to you in sheep's clothing—with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted—precisely what the old prophets did (Eze 13:1-10, 22).
but inwardly they are ravening wolves—bent on devouring the flock for their own ends (2Co 11:2, 3, 13-15).
16. Ye shall know them by their fruits—not their doctrines—as many of the elder interpreters and some later ones explain it—for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.
Do men gather grapes of thorns—any kind of prickly plant.
or figs of thistles?—a three-pronged variety. The general sense is obvious—Every tree bears its own fruit.
17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit—Obvious as is the truth here expressed in different forms—that the heart determines and is the only proper interpreter of the actions of our life—no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.
19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire—(See on Mt 3:10).
20. Wherefore by their fruits ye shall know them—that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.
21. Not every one that saith unto me, Lord, Lord—the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mr 14:45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" (Joh 13:13).
shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven—that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still—not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.
22. Many will say to me in that day—What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in 2Ti 1:12; 4:8).
Lord, Lord—The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?"
have we not prophesied—or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative teaching," and is ranked next to the apostleship. (See 1Co 12:28; Eph 4:11). In this sense it is used here, as appears from what follows.
in thy name—or, "to thy name," and so in the two following clauses—"having reference to Thy name as the sole power in which we did it."
and in thy name have cast out devils? and in thy name done many wonderful works—or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.
23. And then will I profess unto them—or, openly proclaim—tearing off the mask.
I never knew you—What they claimed—intimacy with Christ—is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off—there never was any."
depart from me—(Compare Mt 25:41). The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Lu 13:26, are represented as having gone out and in with Him on familiar terms. "So much the worse for you," He replies: "I bore with that long enough; but now—begone!"
ye that work iniquity—not "that wrought iniquity"; for they are represented as fresh from the scenes and acts of it as they stand before the Judge. (See on the almost identical, but even more vivid and awful, description of the scene in Lu 13:24-27). That the apostle alludes to these very words in 2Ti 2:19 there can hardly be any doubt—"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity."
24. Therefore—to bring this discourse to a close.
whosoever heareth these sayings of mine, and doeth them—see Jas 1:22, which seems a plain allusion to these words; also Lu 11:28; Ro 2:13; 1Jo 3:7.
I will liken him unto a wise man—a shrewd, prudent, provident man.
which built his house upon a rock—the rock of true discipleship, or genuine subjection to Christ.
25. And the rain descended—from above.
and the floods came—from below.
and the winds blew—sweeping across.
and beat upon that house—thus from every direction.
and it fell not; for it was founded upon a rock—See 1Jo 2:17.
26. And every one that heareth these sayings of mine—in the attitude of discipleship.
and doeth them not, shall be likened unto a foolish man, which built his house upon the sand—denoting a loose foundation—that of an empty profession and mere external services.
27. And the rain descended, and the floods came, and the winds blew, and beat upon that house—struck against that house;
and it fell: and great was the fall of it—terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!
Effect of the Sermon on the Mount (Mt 7:28, 29).
28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine—rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.
29. For he taught them as one having authority—The word "one," which our translators have here inserted, only weakens the statement.
and not as the scribes—The consciousness of divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could not but appear drivelling in such a light.