Luke 6:37
Verse
Context
Judging Others
36Be merciful, just as your Father is merciful.37Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.38Give, and it will be given to you. A good measure, pressed down, shaken together, and running over will be poured into your lap. For with the measure you use, it will be measured back to you.”
Sermons
Jackie Pullinger
David Wilkerson
Bakht Singh
Zac Poonen
Bob Hoekstra
Keith DanielSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Judge not - See on Mat 7:1 (note). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!" Condemn not - "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished." Forgive - The mercy and compassion which God recommends extend to the forgiving of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing: man's debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of faith and reason.
Jamieson-Fausset-Brown Bible Commentary
See on Mat 7:1-2; but this is much fuller and more graphic.
John Gill Bible Commentary
Give, and it shall be given unto you,.... Give liberally of your worldly substance to indigent persons, as you have an opportunity, according to your ability, and as cases require: and it shall be returned again to great advantage; with great recompense, either in temporals or spirituals, or both: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. The allusion is to dry measure among the Jews, for to liquids, the terms used will not agree; and which, though right and full, which is here called good measure, they thrust and pressed to make it hold more; and shook it also for the same purpose, and then heaped it up as much as they could, till it fell over: of all these methods used in measuring, we have instances in their writings; which may serve to illustrate this passage: it is said of (a) one, that "he measured, , "with measure pressed down"; and therefore they measured to him, with measure pressed down.'' Some of their measures they heaped, and some they did not: they say (b); "all the measures which were in the sanctuary, "were heaped", except the high priest's, and his heap was contained in it.'' And elsewhere they observe (c) that "there were two decimaries (or tithing vessels) in the sanctuary, one was "heaped", and the other was "stricken": with that which was heaped they measured all the fine flour for the meat offerings, and with the stricken, that which was for the cakes of the high priest.'' With respect to this distinction of measures, they say it is a tradition of the Rabbins (d), that they do not "strike" in the place where "they "heap", nor heap in the place where, they strike.'' Between these two measures there was another, which was full measure and just, and right, without heaping or striking (e), R. Papa inquired, whether the handful "(of sweet incense the high priest took on the day of atonement) which is spoken of Lev 16:12 was of "stricken" or "heaped" measure; R. Abba said to R. Ase, come, hear, the handful spoken of, is neither of stricken nor heaped measure, , "but of equal measure";'' sufficiently full, and no more. Dr. Lightfoot reads it, "flowing over"; by what authority I cannot say; though the gloss says, the word signifies, "flowing over, by reason of its height,'' But flowing or running over measure, was the same with that which was heaped, as appears from the following instance (f): "all those that "cause to abound", or run over with the great "measure", it is lawful for them to sell that, of which it is doubted whether it has been tithed or not; and these are they, that "cause to run over", or "heap" with the great measure, as corn factors and fruiterers.'' Who buy corn and fruits to sell again, and which they buy by the large measure, and fill it up, add unto it, and heap it up; and so get more than what is properly due unto them, as the commentators observe (g): would you know the quantity of the heap, or that which ran over, or the difference between even measure, and that which was heaped, learn, it from hence: in Kg1 7:26 it is said, the molten sea held two thousand baths, and in Ch2 4:5 three thousand baths; which difficulty the Jewish writers solve this way, by observing, that the former text is to be understood of liquid measure, and the latter of dry measure, which was heaped: hence says R. Abai, we learn that, , "the heap is the third part" of the measure (h): now to this superabundant measure, Christ here refers; and signifies, that a large compensation should be made to such, who give liberally and generously to needy persons; that as they abounded in their acts of beneficence, so an overflowing plenty of good things should be returned to them: and when he says, that this should be "given into their bosom", he alludes to the long and large garments the Jews wore, into which they were capable of receiving large lapfuls of good things: the words may be read impersonally, "shall be given into your bosom"; or if personally, they may be understood of God, angels, and men, in different senses: the phrase "shaken together", is not in the Syriac and Persic versions: "for with the same measure that ye mete withal, it shall be measured to you again"; a common proverb with the Jews: See Gill on Mat 7:2. (a) T. Bab. Yebamot, fol. 107. 2. T. Hieros. Yebamot, fol. 13. 3. (b) Misn. Menachot, c. 9. sect. 5. (c) T. Bab. Menachot, fol. 37. 1, 2. (d) T. Bab. Bava Bathra, fol. 89. 1. (e) T. Bab. Yoma, fol. 48. 1. (f) Misn. Demai, c. 2. sect. 4. (g) Maimon. & Bartenora in ib. (h) T. Bab. Erubin, fol. 14. 2. Vid Targum, Jarchi, Kimchi, & R. Levi ben Getshorn, in 1 Kings vii. 26. Bemidbar Rabba, sect. 11. fol. 204. 3.
Matthew Henry Bible Commentary
All these sayings of Christ we had before in Matthew; some of them in ch. 7, others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here, I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, Luk 6:37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs. II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (Luk 6:38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb 6:10), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly. III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did (Jdg 1:7), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence. IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (Luk 6:39): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction. V. Christ's followers cannot expect better treatment in the world than their Master had, Luk 6:40. Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master - dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple. VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, Luk 6:41, Luk 6:42. 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs. VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are. 1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, Luk 6:43, Luk 6:44. If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany (Isa 32:6), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, Sa1 24:13. 2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, Luk 6:45. This we had, Mat 12:34, Mat 12:35. The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, Joh 2:8. Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, Joh 3:31. Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it. VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him. 1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Mat 7:21, Mat 7:22), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination. 2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (Luk 6:47-49), which shows, (1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do, - that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, Ti1 6:19. They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish. (2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.
Tyndale Open Study Notes
6:37-42 Do not judge others: Jesus condemned hypocritical judgment that denigrated another person. Those who condemn others will be judged by that same standard. God requires his people to love others by warning them of the dangers of sin (Gal 6:1; Heb 3:13). Exhortation is an act of love; judgment is an act of pride.
Luke 6:37
Judging Others
36Be merciful, just as your Father is merciful.37Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.38Give, and it will be given to you. A good measure, pressed down, shaken together, and running over will be poured into your lap. For with the measure you use, it will be measured back to you.”
- Scripture
- Sermons
- Commentary
Useful for the Master - Part 1
By Jackie Pullinger4.0K08:24MAT 6:14MRK 11:25LUK 6:37EPH 4:32COL 3:13
This sermon focuses on the power of forgiveness, emphasizing the importance of forgiving others as God has forgiven us, the freedom and healing that comes from letting go of bitterness and resentment, and the transformative impact forgiveness can have on relationships and personal well-being.
Walking in Forgiveness
By David Wilkerson3.4K54:392SA 12:13MAT 6:12MRK 11:25LUK 6:37In this sermon, the preacher discusses the importance of walking in forgiveness as part of living a holy life. He shares a parable from the Bible about a servant who owed a great debt to a king. The servant pleads for patience and promises to repay the debt, but the king shows compassion and forgives the debt completely. The preacher emphasizes that just as the servant was forgiven, we too must forgive others. He warns of the danger of harboring unforgiveness and encourages listeners to repent and seek forgiveness from God.
Bakht Singh Funeral - Part 6
By Bakht Singh2.9K06:00MAT 6:14MRK 11:25LUK 6:37EPH 4:32COL 3:13
This sermon focuses on the power of forgiveness, emphasizing the importance of forgiving others as God has forgiven us, the freedom and healing that comes from letting go of bitterness and resentment, and the transformative impact forgiveness can have on relationships and personal well-being.
To Live Is Christ, to Die Is Gain (Martyrdom / Persecution)
By Compilations1.8K27:46MAT 6:14MRK 11:25LUK 6:37EPH 4:32COL 3:13
This sermon focuses on the power of forgiveness, emphasizing the importance of forgiving others as God has forgiven us, the freedom and healing that comes from letting go of bitterness and resentment, and the transformative impact forgiveness can have on relationships and personal well-being.
A Non-Judgmental Life
By Zac Poonen1.7K1:00:24JOB 42:7LUK 6:37LUK 15:11LUK 16:19JHN 8:1JAS 4:12
This sermon emphasizes the importance of not judging others but showing compassion and love, highlighting the dangers of legalism and self-righteousness. It encourages treating others with grace and mercy, following the example of Jesus in forgiving and not condemning. The message urges believers to focus on their own attitudes towards others, especially in their homes and local churches, rather than being critical or judgmental.
Bringing Up Children Gods Way
By Bob Hoekstra1.7K1:01:51MAT 6:14MRK 11:25LUK 6:37EPH 4:32COL 3:13
This sermon focuses on the power of forgiveness, emphasizing the importance of forgiving others as God has forgiven us, the freedom and healing that comes from letting go of bitterness and resentment, and the transformative impact forgiveness can have on relationships and personal well-being.
Forgiveness - Part 7
By Keith Daniel1.4K09:30MAT 6:14MRK 11:25LUK 6:37EPH 4:32COL 3:13
This sermon emphasizes the importance of forgiveness in various relationships, including forgiving husbands, fathers, children, in-laws, and preachers. It highlights the need to let go of bitterness, hatred, and jealousy, and to extend forgiveness as God requires, reflecting Christ's love and compassion in all interactions.
Forgiveness - Part 8
By Keith Daniel1.2K09:56MAT 6:14MRK 11:25LUK 6:37EPH 4:31COL 3:13
This sermon emphasizes the great tragedy of Christianity being the inability to forgive, leading to a loss of intimacy with God and a detrimental impact on one's spiritual and mental well-being. It highlights the importance of forgiveness in maintaining a close walk with God, the damaging consequences of harboring unforgiveness, and the transformative power of seeking forgiveness and extending grace to others.
Commandment vs. Eph. 5
By Milton Green1.2K07:25EXO 20:7EXO 20:12LUK 6:371CO 6:9EPH 5:3EPH 5:6In this sermon, the preacher emphasizes the importance of following God's commandments and warns against deception and disobedience. He highlights the sins of covetousness, idolatry, immorality, and impurity, stating that the wrath of God comes upon those who engage in such behaviors. The preacher also emphasizes the need to imitate God and live as saints, avoiding immorality, impurity, and greed. He concludes by stating that those who do not keep God's commandments and refuse to submit to His authority are the ones who hate the Lord and will face judgment according to their deeds.
Bheka Kuhle - Kwasizabantu Choir
By Erlo Stegen1.1K02:27MAT 6:14MRK 11:25LUK 6:37EPH 4:32COL 3:13
This sermon focuses on the power of forgiveness, emphasizing the importance of forgiving others as God has forgiven us, the freedom and healing that comes from letting go of bitterness and resentment, and the transformation that occurs when we choose to extend grace and mercy to those who have wronged us.
Total Forgiveness
By R.T. Kendall1.1K38:16GEN 45:1PSA 142:1MAT 5:44LUK 6:37EPH 4:32This sermon focuses on the powerful message of total forgiveness as exemplified by the story of Joseph forgiving his brothers. It emphasizes the importance of letting go of bitterness, anger, and the need for vengeance, and instead choosing to forgive, bless, and pray for those who have wronged us. The sermon highlights how total forgiveness is a life-long commitment that leads to spiritual growth, anointing, and blessings from God.
Persecution in Early Church History
By Compilations83305:03MAT 6:14LUK 6:37EPH 4:32COL 3:13
This sermon focuses on the power of forgiveness, emphasizing the importance of forgiving others as God has forgiven us. It explores how harboring unforgiveness can hinder our relationship with God and others, and how choosing to forgive can bring freedom and healing. The sermon also delves into the concept of forgiveness being a commandment from God, not just a suggestion, and how it reflects the love and mercy of Christ.
Judge Not
By Don McClure80851:12MAT 6:33MAT 7:1LUK 6:37ROM 14:10JAS 4:11In this sermon, the speaker discusses the importance of not being judgmental and condemning others. He uses the example of David, who was angry and judgmental towards someone who had stolen from another man. The speaker emphasizes that when we judge others, we often overlook our own faults and failings. He also mentions the concept of "what goes around comes around" and warns against measuring others harshly, as it can have consequences for ourselves. The sermon concludes with a prayer for a hunger to know God's word and for it to have a practical impact on our lives.
Forgiven to Forgive
By K.P. Yohannan69122:52ForgivenessMAT 6:14MAT 18:21MRK 11:25LUK 6:37ROM 12:19EPH 4:31COL 3:13In this sermon, the preacher discusses the importance of forgiveness and its impact on our lives. He uses a courtroom scenario to illustrate the concept of forgiveness, where a thief is sentenced to prison but the victim is also sent to jail. The preacher emphasizes that forgiveness is not a one-time experience but a continual act. He explains that when we hold onto anger, resentment, and bitterness, we create a prison for ourselves. The sermon concludes with a reference to a book called "The Sunflower," which tells the story of a Jewish writer's experience in a concentration camp and explores the theme of forgiveness.
The Necessity of Forgiving One Another
By David Ravenhill50550:44EXO 23:4PSA 103:12PRO 25:21MAT 6:14MAT 18:21LUK 6:37EPH 5:1This sermon emphasizes the theme of forgiveness, highlighting the vertical aspect of God's forgiveness towards us and the horizontal aspect of our forgiveness towards others. The speaker shares powerful stories and biblical teachings to illustrate the importance of extending forgiveness to others, drawing from parables and real-life examples to show the transformative power of forgiveness in releasing bitterness and experiencing freedom.
Judge Not
By Paris Reidhead13740:04JudgingMAT 5:3MAT 7:1MAT 7:12LUK 6:37TIT 2:15In this sermon, the preacher focuses on the passage from Matthew 7:1-12. He emphasizes the importance of not judging others, as we will be judged in the same way. He warns against being hypocritical and points out the need to first examine ourselves before judging others. The preacher also highlights the responsibility of the church to minister as God has commanded and to reject those who reject the ministry of the church. The sermon concludes with a prayer for forgiveness and a plea to live according to God's word.
Wrongful Judgement (Isaiah 16)
By Phil Beach Jr.1722:45Wrong JudgmentJudgmentForgiveness1SA 16:7PSA 139:23PRO 18:21MAT 7:1LUK 6:37JHN 7:24ROM 14:10GAL 6:1EPH 4:29JAS 4:11Phil Beach Jr. emphasizes the dangers of wrongful judgment and the importance of forgiveness in his sermon. He draws from 1 Samuel 16, illustrating how God sees the heart while humans often judge by outward appearances. Beach encourages the congregation to seek God's guidance in their judgments and to be aware of their own faults before criticizing others. He highlights that true judgment should be redemptive and free from bitterness, urging believers to refrain from speaking evil of one another. The sermon concludes with a call to ask God for clarity and purity in judgment, aligning with the teachings of Jesus.
Keep Your Judgements in Check
By Mary Wilder Tileston0PRO 19:11MAT 7:3LUK 6:37ROM 14:131CO 13:4Mary Wilder Tileston, in her sermon, emphasizes the importance of refraining from judging others and instead focusing on self-improvement. She highlights the need to address our own faults before pointing out those of others, urging us to seek purity in our souls before criticizing our neighbors. Tileston stresses the significance of developing a kind and charitable mindset, rather than indulging in sharp criticism and analysis of others' characters, which can lead to uncharitable behavior.
By His Mercy
By Richard E. Bieber0MAT 7:1LUK 6:37JHN 5:16ROM 2:1PHP 2:5Richard E. Bieber preaches on the importance of radical faith and commitment to Jesus Christ, emphasizing that lukewarm Christianity is insufficient. He warns that even in radical discipleship, Satan will bring bigger challenges and temptations. Bieber highlights the shift in tactics by the Evil One to condemn and create division among believers, urging the congregation to refrain from judging others and instead focus on intercession and mercy, following the example of Jesus.
Homily 59 on Matthew
By St. John Chrysostom0MAT 6:24MAT 16:26MAT 18:7MAT 18:10MAT 18:12LUK 6:37LUK 15:7ROM 8:321CO 1:9John Chrysostom preaches about the importance of caring for and not despising those who are considered insignificant or struggling, emphasizing the need to cut off relationships that lead to sin, to be vigilant against offenses, and to prioritize the salvation of others over material wealth. He urges listeners to imitate God's care for the lost and to strive for the salvation of souls, warning against neglecting the spiritual well-being of oneself and others. Chrysostom highlights the need for self-restraint, discipline, and the nurturing of virtues, while condemning the prioritization of worldly possessions over the purity and salvation of the soul.
An Exhortation to Virtue
By St. Polycarp of Smyrna0MAT 5:3LUK 6:372CO 5:10PHP 2:101PE 1:21St. Polycarp of Smyrna emphasizes the importance of serving the Lord in fear and truth, forsaking empty talk and error, and believing in Jesus Christ who was raised from the dead and glorified. He reminds believers that all things in heaven and on earth are subject to Jesus, who will come as the Judge of the living and the dead. Polycarp urges the congregation to walk in God's commandments, love what He loved, and avoid unrighteousness and evil, while practicing forgiveness, mercy, and humility as taught by the Lord.
Pharisees Are Hard-Hearted
By Zac Poonen0HypocrisySelf-ExaminationMAT 7:1MAT 15:8LUK 6:37ROM 14:10GAL 6:1JAS 4:6Zac Poonen emphasizes the hard-heartedness of the Pharisees, illustrating that their outward honor of God is superficial as their hearts are distant from Him. He compares the heart of a Pharisee to butter in a freezer, becoming hard and unyielding due to their separation from God, who is the source of softness and compassion. Poonen points out that those who are hard on others often reflect their own distance from God, while true followers of Christ judge themselves rather than others. He also highlights the hypocrisy of Pharisees, who impose strict rules on others but show leniency towards their own families. The sermon calls for personal convictions without imposing them on others, urging believers to maintain a soft heart through closeness to God.
Pharisees Persecute Those Who Don't Listen to Them
By Zac Poonen0RestorationChurch AuthorityMAT 7:1MAT 18:15LUK 6:37JHN 9:34ROM 14:101CO 5:12GAL 6:1EPH 4:15JAS 5:191PE 5:2Zac Poonen addresses the persecution faced by those who do not conform to the authority of Pharisaical leaders, exemplified by the blind man who was healed by Jesus and subsequently cast out of the synagogue. He emphasizes that while the Pharisees could not heal, they sought to control and condemn, contrasting their approach with Jesus' method of seeking to restore and win back those who have sinned. Poonen warns against the dangers of church leaders who prioritize authority over compassion, urging that excommunication should be a last resort, and that the goal should always be reconciliation. He highlights the importance of addressing sin with love and understanding rather than judgment and exclusion, as true leadership reflects Christ's heart for restoration.
Being Merciful
By Zac Poonen0MercyForgivenessPSA 66:18MAT 6:12MAT 18:21MRK 11:25LUK 6:37JHN 13:14EPH 4:32COL 3:13JAS 2:13Zac Poonen emphasizes the necessity of mercy and forgiveness among believers, highlighting that our human nature often leads to unintentional harm to one another. He warns that harboring unforgiveness creates a 'little bit of hell' within us, which can hinder our relationship with God and even affect our physical health. Poonen stresses that true forgiveness requires brokenness and a desire for reconciliation, urging us to pray for the forgiveness of others as we seek our own. He reminds us that without forgiving others, our prayers may go unheard by God. Ultimately, the call to forgive is a reflection of our own need for mercy and a vital step towards spiritual healing.
Jesus Teaches About Being Critical of Others Matthew 7:1-6
By David Servant0PRO 9:8MAT 7:1LUK 6:37David Servant preaches on Jesus' teaching about judging others, emphasizing the importance of not being quick to find faults in others without considering all the facts. He highlights the hypocrisy of self-appointed judges who measure others by standards they themselves fall short of, using Jesus' illustration of removing a speck from someone's eye while having a log in their own. Servant explains that as followers of Jesus, we should focus on correcting our own faults rather than constantly criticizing others, as we will be judged by the same standard we use to judge others.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Judge not - See on Mat 7:1 (note). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!" Condemn not - "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished." Forgive - The mercy and compassion which God recommends extend to the forgiving of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing: man's debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of faith and reason.
Jamieson-Fausset-Brown Bible Commentary
See on Mat 7:1-2; but this is much fuller and more graphic.
John Gill Bible Commentary
Give, and it shall be given unto you,.... Give liberally of your worldly substance to indigent persons, as you have an opportunity, according to your ability, and as cases require: and it shall be returned again to great advantage; with great recompense, either in temporals or spirituals, or both: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. The allusion is to dry measure among the Jews, for to liquids, the terms used will not agree; and which, though right and full, which is here called good measure, they thrust and pressed to make it hold more; and shook it also for the same purpose, and then heaped it up as much as they could, till it fell over: of all these methods used in measuring, we have instances in their writings; which may serve to illustrate this passage: it is said of (a) one, that "he measured, , "with measure pressed down"; and therefore they measured to him, with measure pressed down.'' Some of their measures they heaped, and some they did not: they say (b); "all the measures which were in the sanctuary, "were heaped", except the high priest's, and his heap was contained in it.'' And elsewhere they observe (c) that "there were two decimaries (or tithing vessels) in the sanctuary, one was "heaped", and the other was "stricken": with that which was heaped they measured all the fine flour for the meat offerings, and with the stricken, that which was for the cakes of the high priest.'' With respect to this distinction of measures, they say it is a tradition of the Rabbins (d), that they do not "strike" in the place where "they "heap", nor heap in the place where, they strike.'' Between these two measures there was another, which was full measure and just, and right, without heaping or striking (e), R. Papa inquired, whether the handful "(of sweet incense the high priest took on the day of atonement) which is spoken of Lev 16:12 was of "stricken" or "heaped" measure; R. Abba said to R. Ase, come, hear, the handful spoken of, is neither of stricken nor heaped measure, , "but of equal measure";'' sufficiently full, and no more. Dr. Lightfoot reads it, "flowing over"; by what authority I cannot say; though the gloss says, the word signifies, "flowing over, by reason of its height,'' But flowing or running over measure, was the same with that which was heaped, as appears from the following instance (f): "all those that "cause to abound", or run over with the great "measure", it is lawful for them to sell that, of which it is doubted whether it has been tithed or not; and these are they, that "cause to run over", or "heap" with the great measure, as corn factors and fruiterers.'' Who buy corn and fruits to sell again, and which they buy by the large measure, and fill it up, add unto it, and heap it up; and so get more than what is properly due unto them, as the commentators observe (g): would you know the quantity of the heap, or that which ran over, or the difference between even measure, and that which was heaped, learn, it from hence: in Kg1 7:26 it is said, the molten sea held two thousand baths, and in Ch2 4:5 three thousand baths; which difficulty the Jewish writers solve this way, by observing, that the former text is to be understood of liquid measure, and the latter of dry measure, which was heaped: hence says R. Abai, we learn that, , "the heap is the third part" of the measure (h): now to this superabundant measure, Christ here refers; and signifies, that a large compensation should be made to such, who give liberally and generously to needy persons; that as they abounded in their acts of beneficence, so an overflowing plenty of good things should be returned to them: and when he says, that this should be "given into their bosom", he alludes to the long and large garments the Jews wore, into which they were capable of receiving large lapfuls of good things: the words may be read impersonally, "shall be given into your bosom"; or if personally, they may be understood of God, angels, and men, in different senses: the phrase "shaken together", is not in the Syriac and Persic versions: "for with the same measure that ye mete withal, it shall be measured to you again"; a common proverb with the Jews: See Gill on Mat 7:2. (a) T. Bab. Yebamot, fol. 107. 2. T. Hieros. Yebamot, fol. 13. 3. (b) Misn. Menachot, c. 9. sect. 5. (c) T. Bab. Menachot, fol. 37. 1, 2. (d) T. Bab. Bava Bathra, fol. 89. 1. (e) T. Bab. Yoma, fol. 48. 1. (f) Misn. Demai, c. 2. sect. 4. (g) Maimon. & Bartenora in ib. (h) T. Bab. Erubin, fol. 14. 2. Vid Targum, Jarchi, Kimchi, & R. Levi ben Getshorn, in 1 Kings vii. 26. Bemidbar Rabba, sect. 11. fol. 204. 3.
Matthew Henry Bible Commentary
All these sayings of Christ we had before in Matthew; some of them in ch. 7, others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here, I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, Luk 6:37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs. II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (Luk 6:38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb 6:10), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly. III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did (Jdg 1:7), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence. IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (Luk 6:39): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction. V. Christ's followers cannot expect better treatment in the world than their Master had, Luk 6:40. Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master - dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple. VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, Luk 6:41, Luk 6:42. 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs. VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are. 1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, Luk 6:43, Luk 6:44. If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany (Isa 32:6), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, Sa1 24:13. 2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, Luk 6:45. This we had, Mat 12:34, Mat 12:35. The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, Joh 2:8. Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, Joh 3:31. Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it. VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him. 1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Mat 7:21, Mat 7:22), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination. 2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (Luk 6:47-49), which shows, (1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do, - that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, Ti1 6:19. They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish. (2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.
Tyndale Open Study Notes
6:37-42 Do not judge others: Jesus condemned hypocritical judgment that denigrated another person. Those who condemn others will be judged by that same standard. God requires his people to love others by warning them of the dangers of sin (Gal 6:1; Heb 3:13). Exhortation is an act of love; judgment is an act of pride.