Bible Commentaries

Matthew 7:1-6), the importance of persistence (Matthew 7:7-11),

and keeping "the golden rule" (Matthew 7:12). It concludes with exhortations to

enter the kingdom: choose the narrow and difficult path (Matthew 7:13-14), watch

out for false prophets (Matthew 7:15-20), do the Father's will (Matthew 7:21-23), being

doers of the Word (Matthew 7:24-29).

POINTS TO PONDER

* The nature of judging condemned by Jesus

* How Jesus' "golden rule" differs from that found in other religions

* The importance of doing the Father's will to being saved

REVIEW QUESTIONS

1) What are the main points of this chapter?

- Righteousness with respect to man's relation to man - Matthew 7:1-12

- Exhortations to enter the kingdom - Matthew 7:15-29

2) What sort of judging is Jesus warning against? (Matthew 7:1-6)

- Not all judging, but hypocritical, censorious condemnation (cf. Jn

7:24)

3) How does Jesus illustrate the need for persistence? (Matthew 7:7-11)

- By literally saying "keep on" asking, seeking, knocking

4) How does Jesus' "golden rule" differ from that found in other

religions? (Matthew 7:12)

- Most state it negatively (Don't do to others what you don't want

done to you)

5) Contrast the two "ways" described by Jesus (Matthew 7:13-14)

- The way to life: narrow gate and difficult way, found by few

- The way to destruction: wide gate and broad way, traveled by many

6) How do false prophets operate? How can we identify them? (Matthew 7:15-20)

- As wolves in sheep's clothing; by their fruits

7) Who will not enter the kingdom of heaven? Who will? (Matthew 7:21-23)

- Many who believed in the Lord, did many great things for Him, but

practiced lawlessness (i.e., did things without His authority)

- Those who do the will of His Father in heaven

8) What is the key difference between the wise and foolish listeners?

(Matthew 7:24-27)

- The wise do what Jesus said, the foolish do not

9) Why were the people astonished at Jesus' teaching? (Matthew 7:28-29)

- Because He taught as one having authority

Matthew 7:1-29

Matthew 7:1)

The word "judge" in this place is translated from a Greek word, [@krino], also found in such passages as John 12:48; Acts 17:31; and 2 Timothy 4:1, indicating that the type of judging forbidden in this place is that of presuming to determine salvation, or the lack of it, in others. Not even Christ did this while on earth. "I came not to judge the world but to save the world" (John 12:47). The exercise of such judgment is all the more sinful in that it is premature. "Judge nothing before the time" (1 Corinthians 4:5). The widespread failure of otherwise devoted people to observe this injunction is tragically regrettable; and yet some insist on their right to judge others and defend it on the basis of Jesus" words, "By their fruits ye shall know them" (Matthew 7:20). Discerning and judging, however, are two different things. The Greek term for accounting, or thinking, with reference to another is [@hegeomai]. Making a private, personal, and tentative appraisal of others is not forbidden; but "judging" is prohibited. One must deplore the conduct of self-appointed "fruit inspectors" whose flagrant violations of this commandment have worked untold damage in the church.

Verse2
For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you.

The thought of these parallel expressions is identical, the repetition being for the sake of emphasis. A censorious, presumptuous preoccupation with other people's destiny encourages a reciprocal judgment from them, resulting in all kinds of bitterness, recriminations, and vindictive hatreds.

Verse3
And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

One who judges others is compared to a person presuming to cast a splinter out of his brother's eye while a plank is in his own eye! This is a vivid picture of a person who ignores his own grievous sins while trying to correct the relatively minor shortcomings of another. The mote and the beam represent the disparity between that which is tiny, insignificant, almost invisible, and that which is obvious, flagrant, and obtrusive. The mote hunter is the nitpicker, the specialist in fine, disputed points, who focuses on the most minute deviations while ignoring far more basic and important considerations.

Verse4
Or how wilt thou say to thy brother, Let me cast the mote out of thine eye; and lo, the beam is in thine own eye?

The deftness and accuracy of our Lord's comparisons have never been even approached by other teachers. A mote, although trifling and insignificant, can nevertheless be a serious and painful handicap when located in the eye. Thus, Jesus cannot be charged with making even the slightest sin or fault a matter of indifference. That is not the point under consideration. What he is emphasizing here is the evil inconsistency of Big Guilt correcting Little Guilt. It may be doubted that Christ ever employed humor in his teachings, but there is certainly a suggestion of it here. The ridiculous picture of a man with a plank in his own eye casting a splinter out of his neighbor's eye must have brought a chuckle from those who heard the Master's words.

Verse5
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.

This shows that Christ does not minimize any moral fault, however tiny. It is implicit in the comparison that the mote should be cast out of the eye. Tiny as it is, it may not be accepted lightly. Surely, this is an inspired metaphor. Judging and disposing of the faults of others is: (1) dangerous, (2) hypocritical, and (3) futile. If one would truly aid another, his first consideration is to get the plank out of his own eye. This means that he should prepare himself by acknowledging his own sins and turning to him alone who is the sinner's friend. Any other method defeats itself.

Verse6
Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest haply they trample them under their feet, and turn and rend you.

Dummelow thinks this passage means "that the most holy things ought not to be offered indiscriminately to all persons." Luke 18:1). This is the Saviour's great promise that prayer will be answered, although not always in precisely the manner expected. God answers prayer: (1) gradually, as in the case of Hawthorne's little Ernst in "The Great Stone Face," (2) literally as in the case of Jonah, (3) by denial of the request, as in the case of Paul's thorn in the flesh, (4) by sending something other than was requested as in the case of our Lord's prayer for the cup to pass but which was answered by his receiving strength to drink it, and (5) after delay as in the case of Jairus" prayer for Christ to heal his daughter. This wonderful verse is easily memorized by aid of the acronym formed by the letters A-S-K.

A-sk, and ye shall receive ... S-eek, and ye shall find ... K-nock, and it shall be opened ...

Verse8
For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

These words are far more than a promise to answer prayer; and, depending on what men pray for, they may be even a threat. Certainly, there is a statement of God's law that prayers, in some measure at least, determine the kind of answer. Goodspeed's translation is, "Ask, and what you ask will be given you. Search, and you will find what you search for." Matthew 26:39).

Of all rash things, a rash prayer is the rashest. Rachel prayed, "Give me children, or else I die" (Genesis 30:1). God gave her children, "and she died" (Genesis 35:18). The children of Israel "lusted exceedingly in the wilderness, and tempted God in the desert. And he gave them their request, but sent leanness into their soul" (Psalm 106:14-15). Elizabeth Barrett Browning wrote:

"God answers sharp and sudden on some prayers. And thrusts the thing we have prayed for in our face, A gauntlet with a gift in"t." Genesis 1:27), and Jesus" words here show that something of God can be known by observing that which is highest and best in man. The basic kinship between God and man is a broad principle underlying the entire Judeo-Christian revelation. The apparent relation between a loaf and a stone is that of appearance. Some stones resemble ancient "loaves" of bread. The second portion of this passage repeats for the sake of emphasis the essential wisdom of the first part. These expressions are actually a form of Hebrew poetry in which there is a rhyme of thought rather than of syllables. Another example is in Matthew 7:2.

Verse11
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?

Note the contrast between "know how to give" and "give." Although God is like man in man's highest and best capacity, he is also far better than man. Men, taught by the deepest instincts, and carrying within themselves footprints of the Eternal, indeed know how to do good but do not always do it. God, on the other hand, will surely do that which is right.

Verse12
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.

This is the Golden Rule. Since it is in this place connected with our Lord's teaching on prayer, the observance of this principle, therefore, becomes one of the conditions of acceptable prayer, along with a forgiving heart, importunity, and general submissiveness to the Father's will. There have been countless parodies on this. Westcott said, "Do unto the other feller the way he"d like to do unto you, an" do it fust!"

Matthew 3:12. The relative number of redeemed souls in any generation is not the scale by which God's success may be measured. God will keep on saving men until the "fullness" of his purpose is achieved (Romans 11:25).

The term "narrow" is meaningful. Truth can be no other way than narrow, as attested in any field of knowledge whatsoever. A radio band width may be moved almost imperceptibly to tune out a dance orchestra in New York City and tune in a political rally in Southern California. Changing a chemical formula by the narrowest degree possible can profoundly alter a compound. The relation of the diameter to the circumference of a circle is so "narrow" that man's mathematical vocabulary is not precise enough to define it, so it is approximated at1to314159. The velocity required to place a satellite in orbit is precisely17 ,500 miles per hour. Why should it seem strange, then, that entering eternal life should be any other way than by the "narrow gate"? The narrowness consists of the restrictions, discip, and requirements throughout the whole area of Christian living. Such things as self-denial, forgiveness of others, monogamy, meekness, renunciation of the pursuit of wealth as the chief end of life, and countless other basic scriptural principles are opposed to the natural man whose baser instincts propel him constantly in the direction of the wide gate and the broad way. Only those who are truly spiritual, who have set their minds upon the things in heaven, shall enter and negotiate the straitened way that leads to life; and yet, "Whosoever will may come!"

Verse15
Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. By their fruits ye shall know them.

This warning naturally flows out of what Jesus had just said. The broad way will have its advocates, false teachers, who will attempt to widen the narrow way and breach the strait gate. This passage suggests the great apostasy which is elaborated in the following New Testament passages: Acts 20:29-31; 2 Corinthians 11:1-3; 2 Thessalonians 2:1-12; 1 Timothy 4:1-5; 2 Timothy 3:1-8; 2 Timothy 4:1-5; 2 Peter 2:1-3; 2 Peter 3:1-7; and Revelation 17:1-18 and Revelation 18:1-24. It is essential that Christians recognize false teachers or prophets, as they are called here.

By their fruits ye shall know them. To be effective in deceiving God's people, it is essential that false teachers be disguised, hence the "sheep's clothing." This means that the church itself shall be the theater of operations for these destructive teachers. They will appear as ministers, officers, and advocates of religion. The one sure test is their fruits. That which sows discord, divides, debilitates, hinders, or thwarts in any way the true spiritual family of God is to be rejected. The great test is the false teacher's attitude toward Christ. Those who question his authority or go beyond his word are clearly of the evil one. The only proper way in which this admonition can be heeded is for the Lord's sheep to know the Shepherd's voice, that is, they must know his word and doctrine. The remainder of the Sermon on the Mount is devoted to those things which will enable the child of God to distinguish between true and false teachers of religion.

Verse17
Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them.

This teaching pertains primarily to the identification of false teachers whose true character is inevitably exposed by the results of their efforts. However cloaked with specious piety, however influential through personal charm, however marked by brilliant intellect or high educational attainment, or however distinguished in any other manner, false teachers are not to be trusted above the word of Christ. The teacher that divides and scatters the flock must be rejected. Evil fruits, or results, constitute certain and unmistakable identification with the "wolves" Jesus mentioned here.

Verse21
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.

False teachers are clearly religious persons, crying, "Lord, Lord." Their failure is not that of inactivity but indulgence in the wrong activity. They not only deceive but are themselves deceived, as appears in what follows. Their grand error is in doing their own will instead of Christ"s.

Verse22
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?

The fact that "many" such persons exist identifies them as followers of the broad way. The religious nature of their errors is emphasized by their prophesying, casting out demons, and doing many mighty works in Christ's name. What was wrong with all this? They did those mighty works in Christ's name but without his authority or sanction. No one can doubt that this is exactly the situation with reference to the vast majority of religious actions today practiced in the world. They are done in Jesus" name, but not by his authority. This means, simply, that the things done were not commanded by Christ. What is the projected result of such conduct? See next verse.

Verse23
And they will I profess unto them, I never knew you: depart from me, ye that work iniquity.

In Matthew 7:22, above, "that day" obviously refers to the judgment; and in this verse Christ claims for himself the right to consign men to banishment from his holy presence. The entire tone and tenor of this sermon is predicated on the assumption that Christ is God. Language of the kind recorded here would be the utmost nonsense if this is not his claim. Biederwolf said, "A man who can read the New Testament and not see that Christ claims to be more than a man, can look all over the sky at high noon on a cloudless day and not see the sun." Matthew 28:20). He declared that the words he spoke would judge men at the last day (John 12:48). The true religion was "first spoken" by Christ (Hebrews 2:3). "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God (2 John 1:1-9). Apostles warned that men ought to learn how "not to go beyond the things which are written" (1 Corinthians 4:6). "Let the word of Christ dwell in you richly" (Colossians 3:16), Jesus said, "Heaven and earth shall pass away, but my words shall not pass away" (Matthew 24:35). The most important fact to know with reference to Christianity is that it is "of Christ"! Not even the apostles were commissioned to go beyond the word of Christ. Even the reception of the Holy Spirit in their hearts was not for the purpose of imparting additional truth but for bringing to their remembrance the things Christ taught (John 14:26). The current notion that any man in whom the Holy Spirit is supposed to dwell may properly determine the true nature and content of Christian doctrine is emphatically denied in the affirmation of Christ that, even in the apostles, the Holy Spirit did not speak "of himself." "For he shall not speak from himself; but what things soever he shall hear, these shall he speak ... for he shall take of mine, and shall declare it unto you" (John 16:13-15).

Wise man who built his house upon the rock. The "rock" is nothing more nor less than "these words of mine," namely, the words of Christ.

Verse25
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 the rock.

Rains, floods, and winds, in this place, suggest oppositions from above, beneath, and all around. The stability of the wise man's house was due to the fact that it was built, not upon "a rock," but upon "THE rock"! Only the life founded upon and guided by the principles of Christ shall stand. His teaching is the rock; all else is shifting sand.

Verse26
And everyone that heareth these words of mine, and doeth them not, shalt be likened unto a foolish man, who built his house upon the sand: and the rain descended, the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.

All this is a recapitulation, in the negative, of what was said immediately before. The focus of attention here should be upon the revelation of what the true rock actually is, namely, the words or teachings of Christ. This is the point so many seem to miss.

Verse28
And it came to pass when Jesus had finished these words, the multitudes were astonished at his teaching: for he taught them as one having authority, and not as their scribes.

The significance of this great sermon was not lost upon those who first heard it. They understood, although probably not all of them believed, that Jesus in this magnificent discourse laid claim to authority surpassing that of: (1) the scribes, (2) the Decalogue, (3) Moses, (4) the Holy Scriptures, and (5) all earthly and human authorities. The truly perceptive must surely have detected the advance indications that here indeed was THE MESSIAH.

Judge not. These words are often quoted by people who resent being corrected for their wrong doing. Such persons fail to consider that the word has a very wide range of meaning and that they should learn the bearing of it in any particular place before applying it to themselves. Were they asked if they believe the Bible contradicts itself in any way they would say no, yet the same Greek word is used in John 7:24 where Jesus says for us to judge. But it may be replied that Jesus says to judge "righteous judgment." That is the very point, and hence our present verse simply means not to judge un-righteously. But if a judgment is according to the truth and facts in a case then it would be righteous judgment and not forbidden by this verse.

With the first verse explained this one should not be difficult. If a man passes unrighteous judgment upon another he lays himself open to condemnation. In other words, if a man condemns another without evidence, it will indicate that he is himself the guilty one and is trying to divert attention from himself to another.

The terms mote and beam are used figuratively to illustrate the inconsistency of a hypocrite. Two wrongs do not make one right, neither must a man profess to be "as pure as an angel" before he has the right to condemn sin in others. It should be noted that both these men were afflicted in the same manner (in the eye), only one was less than the other. The illustration pictures a man with a serious obstruction in his eye and wanting to operate on the eye of another who is much less affected. In practice it would be like a man condemning another for getting drunk every Saturday night when he was himself drinking every day.

This continues the thought of inconsistency just described.

A hypocrite is one who pretends to be what he knows he is not. This man pretends to have unaffected eyes, yet he knows better if he is able to recognize what is an affection in the other's eye. That is, he knows his own eye is not right if he can understand that a mote renders the other man's eye detective.

Verse6. Dog sometimes means a sodomite (Deuteronomy 23:18; Revelation 22:15) or other impure man,

but it is here associated with literal swine and hence should be understood as meaning the brute creatures. Both animals were classed as impure and unclean under the law and hence are used to illustrate unworthy human beings. The lesson in the verse is that we should not bestow favors upon those who are not worthy. If a man spends money in unrighteous in-dulgencies, we should turn a deaf ear to him when be makes a cry of poverty and destitution.

The favors of God are offered to us on conditions. Thus the invitation to ask is restricted to the things that are "according to his will" (1 John 5:14). The promise of obtaining what we seek for is to be in harmony with chapter6:33 , and the same principle would apply to knocking, which is merely a sign that we wish to be admitted into the favor of God.

This is an assurance of fulfillment of the preceding verse, the key to it being in the words every one. Since God is no respecter of persons (Acts 10:34), it follows that all who meet the conditions set forth in the preceding verse will be favored of God without partiality as to who the individual is.

A humane father would not answer a son's request for bread with a stone.

Or will he substitute a fish with a serpent in his son's request.

Being evil is used as a contrast with God. The disciples would admit that they were sinful men and yet were humane in their treatment of their children. Certainly, then, a divine Father will be kind to his children. It is significant that He will give good things to them who ask him, not just anything they might think they needed. Even an earthly humane father might deny a request of his son if the thing asked for should not be the best thing for his welfare.

Therefore is from OUN and Thayer's over-all definition of it is as follows: "Then, therefore, accordingly, consequently, these things being so," and Robinson and Greenfield define it in virtually the same way. The conclusion is drawn from the facts and truths set forth in verse7-11. God will not refuse to grant necessary favors to His children, and even sinful man will not refrain from granting like requests to a relative. Using this as an example, we should even not wait to be asked for a needed favor since we would not refuse the thing if requested, but should voluntarily advance the favor, such as we would expect from others under the same circumstances. This is the law and the prophets is equivalent to "on these hang all the law and the prophets" (chapter22:40). If we love- our neighbor as ourselves we will do to him as we would expect him to do to us. We will not steal his property, or invade his home, or falsify on him, or seek to kill him, etc., because we would not want him to do so unto us.

A companion passage to this is Luke 13:23-30 where the connection shows the subject is eternal salvation after the judgment day. Enter ye in, therefore, means to enter into eternal life. Jesus first describes the way that leads to destruction. Gate and way are used figuratively, because there is no specific route established for the purpose of taking people to eternal death. It means that the opportunities for entering or starting on this evil way are many and the kind of life that will lead to death of the soul is so easy that it is compared to a wide or roomy one; that is the reason that many go that way. It is the universal practice of man to follow the course of least resistance in this life. Such is the way of sin because there are only a few people who will oppose a man who wishes to follow a life of sin.

Both Thayer and Robinson give "narrow" as one definition of the original for strait. Narrow is from THLIBO and is defined by Thayer, "A compressed way, 1. e. narrow, straitened, Matthew 7:14; figuratively to trouble, afflict, distress." From the definition we understand the road. to eternal life is one in which the traveler will be pressed with hardships and persecutions. It is also narrow in the ordinary sense of that word because the travelers go as individuals as far as responsibility is concerned, and just one man does not nted a wide path; the going is "single file." Find is from HEURISKO and Thayer's first definition is. "To come upon, hit upon, to meet with; to find a thing sought." Not many people are looking for a way of life that will bring them hardships and tribulation, hence Jesus says few there be that find it.

False prophets comes from PSEUDOPROPHETES which Thayer defines, "One who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophecies, a false prophet" The same author explains sheep's clothing to mean "the skins of sheep." A wolf having the skin of a sheep around him would be like these evil men who are posing as the prophets of God.

Know Mem by their fruits. The wolf would soon show his true character by his ravenous attack upon the unsuspecting sheep. A thorn bush or thistle will finally prove itself to be such by bearing thorns instead of fruit.

These verses are a direct statement of facts upon which the foregoing comparison was based. The statements are absolute and describe conditions that are normal, not those that may only seem to be. However, an evil tree without exception will be unable to bear good fruit If a tree that is or was naturally good appears to bear evil fruit it is because something has been done to it to interfere with its regular function and virtually turned it into an evil tree. We know that such a change is possible in the life of a man, for a good one may fall from his righteous course of life and become evil and henceforth bear evil fruit in his life.

In the literal field, a farmer will remove an evil tree to make room in his orchard for a good one, and will do away with the bad tree by burning it. The lesson is that if men do not bear good fruit, which means to practice good deeds while in this life, the great Owner of the garden will cast them into fire.

This verse is the conclusion of the important comparison of good and bad trees which applies to the lives of men in this world.

Lord is from KURIOS and means, "One who has control of a person, the master." The mere addressing one as a master without doing what he expects of his servant is inconsistent. Such empty professors will not be admitted into the kingdom of heaven, because there will be things that need to be done by its citizens.

Neither may a servant select his own type of activities according to what suits his preferences and expect to be rewarded for it. If that should be permitted there would be much necessary though less apparently glorious work neglected. The works described in this verse were possible in the days of miracles and Jesus does

not deny the claims of these one-sided servants.

In spite of the ritualistic performances or works of display which these men did, there was something of the practical that was lacking. They did only what suited them and were content to construct a character that did not respect all the sayings of Christ. For this reason Jesus says he never knew you, which means he never recognized or endorsed them as being true servants.

No doubt the people described in the preceding verse lived a life that made a fair appearance to others because their deeds seemed out of the ordinary. Yet they were not well founded because they were not backed up by a program of practical obedience to the whole law of useful service. A house must not only be pleasing to the eye of an admirer in order to stand, but it must be founded on something solid. Hence Jesus compares the all-around and serviceable man to one who not only put some

desirable things into the construction of his building, but who was careful to underlay it with a rock foundation.

The elements of the weather are used to illustrate the final test that will be put upon every man's life. The trials of this world will have their part to play in the great drama, but the final test will come when the Lord tries all mankind at the bar of the last judgment when Christ sits upon the throne of judgment.

The man who builds a house on the sand is like one who estimates his needs by present conditions only. In the absence of water and wind, sandy ground would seem about as firm as a rock, or at least enough so that it would appear firm and hard and suitable to hold up a house. Likewise, if no tests were made of a man's work in this life, either now or at the judgment, then one kind of spiritual structure might be as acceptable as another and hence he might as well do as he sees fit about it.

But the test is sure to come and the house on the sand will fall. Great will be the fall because it will be the loss of a soul.

The word for astonished is defined by "amazed" in the lexicon, which was caused by the doctrine or teaching of Jesus. People is from mums and that Greek word has been rendered by company7 times, mult1tude79 , number1 , people82 , press5. It has a wide range of definitions in the lexicon such as, "a crowd; multitude of men who have flocked together in some place, a throng; the common people; a multitude." From chapter5:1,8:1 we cannot conclude that it means all the people of the territory heard him in the mount, yet a considerable number did follow the Lord to that place as those desiring to learn of him.

Having authority, not as the scribes. The scribes were not inspired men neither were they in any official position. Their business was to copy the law and then quote it to the people for their information; they could only say "it is written." Jesus was the Son of God and could speak independent of all written documents, although he always respected what had been written by Moses and the prophets.