Matthew 7:1
Verse
Context
Sermons
Leonard Ravenhill
Paul Washer
C.H. SpurgeonLeonard Ravenhill
J. Vernon McGee
Francis Chan
David WilkersonSummary
Commentary
- Matthew Henry
- Tyndale
Matthew Henry Bible Commentary
Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here, I. A caution against judging Mat 7:1, Mat 7:2. There are those whose office it is to judge - magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now. Now observe, 1. The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam 3:1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam 4:11. We must not despise him, nor set him at nought, Rom 14:10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him. 2. The reason to enforce this prohibition. That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him (Gen 16:12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, Jam 3:1. Both parties must appear before him (Rom 14:10), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom 14:10. The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, Mat 7:2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Jdg 1:7. See also Rev 13:10; Rev 18:6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job 31:14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads. II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here, 1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, Mat 7:3-5. Here is, (1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo - Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, Mat 7:5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; "For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I prae, sequar - Go you before, I will follow. See Rom 2:21. [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself (Gal 6:1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself." (2.) Here is a good rule for reprovers, Mat 7:5. Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his." A man's offence will never be his defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, Ti1 3:2, Ti1 3:7. The snuffers of the sanctuary were to be of pure gold. 2. It is not every one that is fit to be reproved; Give not that which is holy unto the dogs, Mat 7:6. This may be considered, either, (1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Act 13:41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches, as they were (Luk 11:45; Jer 6:10), therefore give not to dogs and swine (unclean creatures) holy things. Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Pro 25:12), and a wise reproof is like an excellent oil (Psa 141:5); it is a tree of life (Pro 3:18). [2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long walked in the way of sinners, that they have sat down in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with the dog to his vomit, and with the sow to her wallowing in the mire. [3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being dogs and swine. Those are to be reckoned such, who hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. Ch2 25:16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened. It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the good, bad, by judging all professors to be hypocrites; so we must take heed of calling the bad, desperate, by judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will turn again and rend them. Let them not be righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and precious is the blood of his subjects to him.
Tyndale Open Study Notes
7:1 Mercy is a dominant theme in Jesus’ teaching and practice (9:9-13; 12:1-7), but not at the expense of clear opposition to sin (see 18:15-20; 23:13-33). At the same time, Jesus calls for people to stop oppressively controlling others in the name of pastoral concern. The judgment Jesus prohibits often involves rigorous scrutiny of trivial matters (see 23:23-24). God alone has the right to judge (see Jas 4:11-12). • you will not be judged: This might refer to God’s judgment at the end of history (see Matt 5:7). God measures us by our treatment of others (see 6:12; 18:21-35).
Matthew 7:1
Judging Others
1“Do not judge, or you will be judged.2For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you.
- Scripture
- Sermons
- Commentary
The Days of Noah (Cd Quality)
By Leonard Ravenhill7.8K51:15End TimesGEN 6:6MAT 6:33MAT 7:1LUK 17:26ROM 8:16In this sermon, the preacher expresses concern about the state of the world and the lack of compassion shown towards those in need. He references a news report about the contras and highlights the stark contrast between their suffering and the abundance in the richest country in the world. The preacher emphasizes the need to return to the basics of Christianity and not rely on feelings or superficial changes. He also addresses the issue of human trafficking and the spread of humanism, urging listeners to feel a holy anger and take action.
Did You Know That You're in the Bible?
By Paul Washer6.6K38:54Judgment Seat Of ChristMAT 7:12CO 5:17PHP 4:3REV 20:11In this sermon, the preacher emphasizes the importance of understanding the consequences of our thoughts, deeds, and words. He highlights the idea that if our lives were exposed for all to see, we would be ashamed and run away. The sermon also addresses the deception of believing oneself to be a Christian without true evidence of a transformed life. The preacher challenges the notion of reducing salvation to a mere prayer and emphasizes the need for genuine repentance and obedience to God's commandments. Additionally, the sermon discusses the sobering reality of death and the importance of recognizing that it is not the end, urging listeners to prioritize the eternal over worldly distractions.
An Earnest Warning Against Lukewarmness
By C.H. Spurgeon5.8K56:07MAT 6:33MAT 7:1REV 3:14In this sermon, the preacher emphasizes the importance of being fervent and passionate in our faith. He uses the analogy of a feast, where Jesus invites us to open the doors of our hearts and welcome Him in. The preacher warns against being lukewarm in our devotion, citing Jesus' rebuke to the lukewarm church in Revelation. He urges the congregation to be zealous for the truth, for conversions, and for holiness, and not to be complacent or indifferent in their faith. The preacher concludes by highlighting the danger of churches becoming listless and indifferent, and encourages the congregation to remain faithful and fervent in their devotion to God.
Hebrews 11 - Part 7
By Leonard Ravenhill5.4K29:48JOS 6:20MAT 7:1ACT 6:8ACT 7:2HEB 11:33In this sermon, the preacher emphasizes the importance of faith and how it will be tested. He shares a personal anecdote about a young girl who remembered his sermon from three years ago and how it impacted her life. The preacher then discusses the story of Noah and how he had faith in God's promise of a flood, even though it had never rained before. He highlights the need for the church to be on fire for God and warns of a coming doomsday. The preacher concludes by reminding the audience of the examples of faith in Hebrews 11 and how these individuals accomplished great things without even having a Bible.
(Genesis) Genesis 32 Introduction
By J. Vernon McGee4.8K03:38GenesisPRO 3:11ISA 40:29MAT 7:1ROM 8:28HEB 12:62PE 2:7In this sermon, the preacher focuses on the life of Jacob and how God dealt with him. Jacob, despite his flaws and living in the flesh, was still God's chosen man. The preacher emphasizes the importance of not judging others' faith based on appearances. Jacob's life was filled with trials and testing, particularly during his time working for his uncle Laban. However, through these experiences, Jacob learned valuable lessons and grew in his faith.
Judgment in the House of God
By Francis Chan4.5K04:55MAT 7:1
This sermon emphasizes the importance of maintaining purity within the church, as instructed by God. It highlights the need to address and expel those who claim to be believers but live in immorality, contrasting the church's role in judging its members with showing love and reaching out to those outside the church. The message stresses the significance of upholding God's standards of purity within His house to reflect His holiness and attract others to the faith.
(Nicaragua) the Ministry of Refreshing Others
By David Wilkerson3.8K43:01MinistryMAT 7:11CO 5:52CO 2:4In this video, the preacher emphasizes the importance of relying on the Holy Spirit rather than the flesh. The congregation expresses their love for the Lord through joyful shouts and clapping. The preacher encourages everyone to leave the conference with a refreshed spirit and to spread that refreshment to others. He refers to 2nd Corinthians 7 and highlights the power of a refreshed spirit. The preacher also acknowledges the richness of God's presence in Nicaragua and the blessings that will come in the final service.
There's Too Much Riding on Eternity
By Paul Washer3.6K53:22MAT 6:33MAT 7:1MAT 7:13MAT 7:15MAT 7:20In this sermon, the speaker highlights the importance of ministers of Jesus Christ being willing to confront and address the spiritual condition of individuals in the congregation. He contrasts this approach with the tendency in America for people to be thin-skinned and avoid such confrontations. The speaker emphasizes that genuine love for others involves speaking the truth and holding them accountable. The sermon also discusses the passage from Matthew 7:13-20, where Jesus warns about the narrow gate and the few who find it, and cautions against false prophets. The speaker encourages self-reflection and examination of one's own spiritual fruit as evidence of a genuine relationship with the Lord.
Se Pt3 - How Can You Have Assurance?
By Paul Washer3.2K43:14EZK 36:24MAT 7:1MAT 7:16JHN 5:131JN 2:151JN 2:291JN 3:10In this sermon, the preacher focuses on the importance of not loving the world and its desires. He emphasizes that if anyone loves the world, the love of the Father is not in them. The preacher also discusses the tests of fellowship with God, highlighting the need to walk in the light and not in darkness. He explains that walking in darkness means living in sin and not living by the truth. The sermon concludes with a plea for the listeners to be concerned for their souls and to embrace the grace and freedom found in Christ.
(Postmodern Times) Apostolic Evangelism
By D.A. Carson3.2K55:31PostmodernMAT 7:1JHN 3:16ACT 13:16ACT 17:30In this sermon, the speaker discusses the challenges of preaching the gospel to biblical illiterates, particularly in university missions. He emphasizes the importance of helping people understand the big picture of the Bible before they can fully grasp the message of salvation. The speaker also highlights the shift in God's approach to ignorance, stating that now everyone is commanded to repent because a day of justice has been set in the future. He explains that Paul faced similar challenges when preaching to the people in Athens, who were unfamiliar with the Scriptures. The sermon concludes by emphasizing the need to follow Paul's example and prioritize preaching the gospel to those who may not have a strong biblical foundation.
Self Examination
By C.H. Spurgeon2.8K31:27MAT 7:1ROM 14:121CO 11:282CO 13:5GAL 6:4JAS 1:221JN 4:1In this sermon, the preacher emphasizes the importance of self-examination. He compares it to a captain inspecting his soldiers on Review Day, looking closely at every detail. The preacher warns that God will not judge based on appearances, but will purify each individual through testing and scrutiny. He urges the congregation to examine themselves thoroughly, as God's condemnation is far more severe than any human judgment. The preacher also highlights the benefits of self-examination, as it can help alleviate doubts and fears and prevent spiritual bankruptcy. He emphasizes that the eternal state of one's soul depends on the choices made in this life and encourages the congregation to take their faith seriously and not rely on others for their salvation.
Passing Judgment
By Voddie Baucham2.6K44:55JudgingMAT 7:1JHN 3:16ROM 12:10PHP 2:1In this sermon, James Montgomery Boyce discusses the various judgments that God will impose on individuals and nations for their sins. These judgments include the final judgment of Satan, the final judgment of unbelievers at the great white throne, and a judgment of believers at the judgment seat of Christ. While the judgments for unbelievers involve spiritual and eternal death and suffering, the judgment of believers is not for sin and does not involve spiritual death or suffering. However, believers will still be held accountable for their actions in this life and will either be rewarded or disapproved by God based on their deeds.
The Sins of the Prophets
By Keith Daniel2.1K40:34SinMAT 5:7MAT 6:12MAT 6:14MAT 7:1JAS 2:1JAS 2:12In this sermon, the preacher emphasizes the importance of recognizing our sinfulness and acknowledging that we are in the presence of God. He highlights the story of a man who suddenly becomes conscious of his sin and cries out for war with himself. The preacher warns that if we do not forgive others from our hearts, we will face judgment without mercy from God. He also references Jesus' teaching on being merciful and obtaining mercy. The sermon concludes with a call to repentance and turning away from violence.
(Revelation) the Doom of the Commercial Babylon
By Willie Mullan2.1K1:03:08BabylonGEN 11:1MAT 6:33MAT 7:1REV 18:6REV 18:8In this sermon, the speaker begins by praising the Lord and emphasizing His strength and power. The speaker then mentions singing a song of praise to Jesus and expresses gratitude for the opportunity to preach the word. The sermon then transitions to the Book of Revelation, specifically chapter 18, focusing on the doom of commercial babbling. The speaker warns that those who engage in corrupt and immoral practices, such as shedding innocent blood, will face judgment from God.
Making of a Priest
By George Warnock2.0K54:54PriestMAT 7:1In this sermon, the speaker emphasizes the importance of having a vision and belief in order to experience the power of God. They discuss the need for believers to be able to identify with the brokenness and needs of others, as God is preparing a body that can meet every human need. The speaker also talks about the concept of darkness, explaining that everything that is not of God is considered darkness. They emphasize the need to overcome this darkness through walking in the light of God. Additionally, the speaker mentions the importance of being a people of compassion and developing a priesthood before exercising power as kings in the earth.
(The Last Days & the Lord's Coming) a Pure Virgin for Christ
By Zac Poonen2.0K54:23MAT 7:1JHN 7:24ROM 1:302CO 6:14GAL 1:41TI 6:102TI 3:1In this sermon, the preacher discusses the distinction between the church and the world. He uses a metaphor of a handsome man and a bride walking down the road to illustrate how the church and the world used to be far apart. The preacher emphasizes that the church should not align itself with the ways of the world, as they lead to eternal death. He also highlights the importance of living in a way that condemns the world, just as Noah did. Additionally, the preacher warns against being consumed by worldly pleasures, money, and self, as these distractions can prevent us from being ready for the coming of the Lord.
A Working Faith: Arrogant Presumption Exposed
By J. Glyn Owen1.7K55:51FaithMAT 7:1MAT 7:12GAL 6:1GAL 6:5JAS 4:1JAS 4:11In this sermon on James 4:11-12, the preacher emphasizes the ongoing battle against sin in the Christian life. He warns against the arrogance and presumption that can lead to offensive words and judgments against fellow Christians. The preacher also highlights the importance of growing in grace and knowledge of the Lord Jesus Christ. Additionally, he addresses the issue of planning our lives and business programs without considering God's sovereignty. The sermon emphasizes the need to avoid arrogant presumption in our relationships within the Christian church.
Hell - Part 2
By Norman Grubb1.7K30:23HellPRO 19:3MAT 5:48MAT 7:1ROM 6:14ROM 7:4ROM 7:6JAS 2:10In this sermon, the preacher emphasizes the importance of seeing the negative aspects of life and embracing change. He uses the example of Jesus, who was seen as a fool by the world but had the guidance and faith to fulfill God's purpose. The preacher encourages the audience to refrain from judging others and instead accept them as they are, trusting that God has a purpose for everyone. He also emphasizes the need to love oneself and recognize that every individual is precious to God.
A Great Father
By Jim Cymbala1.7K21:18Character Of GodGEN 3:15MAT 5:7MAT 6:33MAT 7:1In this sermon, the speaker emphasizes the importance of holding on to what God has shown us, even in the face of adversity and doubt. He uses the example of Joseph, who believed in the miraculous conception of Mary and stood by her despite ridicule and mockery. The speaker highlights the mercy and faith of Joseph, both as a father to Jesus and as a follower of God. He encourages the audience to have hearts full of mercy, faith, and obedience, and to spread the good news of Christ to others. The sermon concludes with a prayer for safety and guidance in evangelism.
God's Judgement
By Don McClure1.7K49:44MAT 7:1ROM 2:1ROM 2:5ROM 2:14In this sermon, the preacher discusses the judgment of God as described in Romans 2:1-16. He emphasizes that everyone will be held accountable and without excuse before God's judgment. He points out that people often make excuses for their own actions but condemn others for the same behavior. The preacher also criticizes the court system for sometimes allowing loopholes and justifications to overshadow the truth. Overall, the sermon highlights the clear and logical description of God's judgment in these verses and challenges listeners to take responsibility for their actions.
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
(The Church and Satans Wiles) 4 - Free From Discontentment
By Zac Poonen1.5K1:10:20MAT 7:1MAT 12:36MAT 22:39PHP 2:5PHP 2:14HEB 2:11In this sermon, the preacher emphasizes the importance of preaching the word of God in a simple and understandable manner. He shares how he personally checks with children if they understood his message, and if they don't, he feels the need to simplify it further. The preacher warns that if we cannot communicate the message of God effectively to children, we will fail in our purpose on earth. He also highlights the danger of seeking our own desires and urges listeners to be content with what God has given them. The sermon concludes by emphasizing that the work of Jesus continues through his spiritual body, the church, and that each individual has a role to play in spreading the gospel.
Forgiveness - Part 3
By Keith Daniel1.5K09:30MAT 5:7MAT 6:12MAT 7:1MAT 18:21PHP 1:29JAS 2:121PE 2:19
This sermon emphasizes the profound meaning behind Jesus' call to 'take up the cross and follow me,' going beyond mere expectations of persecution to embodying Christ's example of sacrificial love and forgiveness. It challenges believers to live out the message of the cross by forgiving others as they have been forgiven, highlighting the importance of mercy and compassion in receiving God's forgiveness. The sermon also delves into the consequences of unforgiveness and the need to align our actions with the teachings of Christ, especially in extending forgiveness to others.
The Babe of Bethlehem All the Fullness Bodily
By William MacDonald1.3K31:54Fullness Of GodheadISA 9:6ISA 40:12MAT 6:33MAT 7:1JHN 3:16ROM 8:1REV 21:4In this sermon, the speaker emphasizes the greatness and incomprehensibility of God. He encourages the audience to contemplate the Lord Jesus and marvel at his person and ways. The speaker highlights that God is the creator and sustainer of all things, including the stars, which he calls by name. The sermon also emphasizes the faithfulness of God and his ability to save sinners through belief in Jesus Christ. The speaker concludes by reflecting on the hand of the Lord Jesus, which can measure all the waters of the world in its hollow, despite its small size. The sermon references passages from the Bible, including Isaiah 40:12.
The Way of Humility (謙卑的道路)
By Zac Poonen1.3K1:09:03ChineseMAT 6:33MAT 7:1LUK 16:151CO 10:31GAL 1:10PHP 2:3PHP 2:15In this sermon, the preacher emphasizes the importance of unity in the church. He highlights four key elements of unity: having the same mind, love, spirit, and purpose. The preacher then explains that the way to achieve this unity is by adopting the same attitude as Jesus Christ, who humbled himself and sacrificed his own position for the sake of others. The preacher also emphasizes the need to avoid judging others and seeking to please men, as these attitudes hinder our ability to serve Christ. Finally, the preacher encourages the congregation to become like little children, free from selfishness and grudges, in order to truly experience the message of Jesus Christ.
- Matthew Henry
- Tyndale
Matthew Henry Bible Commentary
Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here, I. A caution against judging Mat 7:1, Mat 7:2. There are those whose office it is to judge - magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now. Now observe, 1. The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam 3:1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam 4:11. We must not despise him, nor set him at nought, Rom 14:10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him. 2. The reason to enforce this prohibition. That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him (Gen 16:12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, Jam 3:1. Both parties must appear before him (Rom 14:10), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom 14:10. The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, Mat 7:2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Jdg 1:7. See also Rev 13:10; Rev 18:6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job 31:14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads. II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here, 1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, Mat 7:3-5. Here is, (1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo - Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, Mat 7:5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; "For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I prae, sequar - Go you before, I will follow. See Rom 2:21. [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself (Gal 6:1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself." (2.) Here is a good rule for reprovers, Mat 7:5. Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his." A man's offence will never be his defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, Ti1 3:2, Ti1 3:7. The snuffers of the sanctuary were to be of pure gold. 2. It is not every one that is fit to be reproved; Give not that which is holy unto the dogs, Mat 7:6. This may be considered, either, (1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Act 13:41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches, as they were (Luk 11:45; Jer 6:10), therefore give not to dogs and swine (unclean creatures) holy things. Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Pro 25:12), and a wise reproof is like an excellent oil (Psa 141:5); it is a tree of life (Pro 3:18). [2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long walked in the way of sinners, that they have sat down in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with the dog to his vomit, and with the sow to her wallowing in the mire. [3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being dogs and swine. Those are to be reckoned such, who hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. Ch2 25:16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened. It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the good, bad, by judging all professors to be hypocrites; so we must take heed of calling the bad, desperate, by judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will turn again and rend them. Let them not be righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and precious is the blood of his subjects to him.
Tyndale Open Study Notes
7:1 Mercy is a dominant theme in Jesus’ teaching and practice (9:9-13; 12:1-7), but not at the expense of clear opposition to sin (see 18:15-20; 23:13-33). At the same time, Jesus calls for people to stop oppressively controlling others in the name of pastoral concern. The judgment Jesus prohibits often involves rigorous scrutiny of trivial matters (see 23:23-24). God alone has the right to judge (see Jas 4:11-12). • you will not be judged: This might refer to God’s judgment at the end of history (see Matt 5:7). God measures us by our treatment of others (see 6:12; 18:21-35).