Matthew 7:5
Verse
Context
Sermons
Bill McLeod
Samuel Logan Brengle
John Nelson Darby
David Wilkerson
George Warnock
Shane IdlemanSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
Thou hypocrite--"Hypocrite." first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye--Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness. Prostitution of Holy Things (Mat 7:6). The opposite extreme to that of censoriousness is here condemned--want of discrimination of character.
John Gill Bible Commentary
Thou hypocrite, first cast out the beam out of thine own eye,.... Very rightly does our Lord call such a man an hypocrite, who is very free in remarking and reproving other men's sins, and covering his own; and indeed, one end of his critical observations, rigid censures, and rash judgments is, that he might be thought to be holier than he is. Christ very manifestly points at the Scribes and Pharisees, who were men of such a complexion; and whom he often, without any breach of charity, calls hypocrites. The meaning of this proverbial expression is, that a man should first begin with himself, take notice of his own sins, reprove himself for them, and reform; and then it will be soon enough to observe other men's. And then shalt thou see clearly, to cast out the mote out of thy brother's eye: then will he, and not before, be a proper person to reprove others; all objections and impediments to such a work will then be removed. Our Lord here speaks in the language of the Jewish nation, with whom such like expressions were common, and of long standing (c). "In the generation that judged the judges, one said to another, , "cast out the mote out of thine eye"; to whom it was replied, , "cast out the beam from thine eye": one said to another, "thy silver is become dross": the other replies, "thy wine is mixed with water".'' Again (d), "R. Taphon said, I wonder whether there is any in this generation, that will receive reproof; if one should say to him, "cast out the mote out of thine eye", will he say to him, "cast out the beam out of thine eye?" Says R. Eleazer ben Azariah, I wonder whether there is any in this generation, that knows how to reprove.'' From whence it is clear, that these phrases were used in the same sense they are by Christ; and which is still more evident by the gloss upon them: for upon the word "mote", it observes, "That it is as if it had been said, , "a little sin", which is in thine hand (i.e. which thou hast committed): the other could say to him, cast thou away , "the great sin", which is in thine hand; so that they could not reprove, because they were all sinners.'' Agreeable to these, are some other proverbs used by the Jews, such as "a vice which is in thyself, do not speak of to thy neighbour,'' (e) or upbraid him with it: and (f) again, "adorn thyself, and afterwards adorn others.'' Which is produced by a noted commentator (g) of their's, to illustrate the text in Zep 2:1 on which he also makes this remark; "inquire first into your own blemishes, and then inquire into the blemishes of others.'' The sense of each of them is, that a man should first reform himself, and then others; and that he that finds faults with others, ought to be without blame himself. (c) T. Bab. Bava Bathra, fol. 15. 2. (d) T. Bab. Erachin, fol. 16. 2. (e) T. Bab. Bava Metzia, fol. 59. 2. (f) T. Bab. Sanhedrim, fol. 19. 1. (g) R. David Kimchi in Zeph. ii. 1. Vid. Tzeror Hammor, fol. 142. 4.
Matthew 7:5
Judging Others
4How can you say to your brother, ‘Let me take the speck out of your eye,’ while there is still a beam in your own eye?5You hypocrite! First take the beam out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.
- Scripture
- Sermons
- Commentary
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.
Evil-Speaking
By Samuel Logan Brengle0Evil-SpeakingLove and CompassionEXO 20:16PRO 10:18MAT 5:44MAT 7:5EPH 4:29PHP 2:3COL 3:8TIT 3:2JAS 4:111PE 2:1Samuel Logan Brengle emphasizes the divine command to 'speak evil of no man' as outlined in Titus 3:2, warning that failing to adhere to this command leads to numerous spiritual evils, including backsliding and the quenching of revivals. He defines evil-speaking as lying, slandering, and gossiping about others, which not only harms the individual being spoken about but also corrupts the speaker's own soul and grieves the Holy Spirit. Brengle urges believers to consider the struggles of others, reflect on their own faults, and embody Christ-like love and compassion instead of judgment. He concludes that true love and a clean heart filled with the Holy Spirit will prevent one from speaking evil and instead inspire prayer and correction in love. The sermon calls for self-examination and a commitment to uphold the dignity of every person, as all are precious in God's sight.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
Dealing With Jesus’ Words
By David Wilkerson0Personal SanctificationFaithfulnessPSA 139:23MAT 7:5LUK 16:12LUK 17:61CO 6:202CO 5:17GAL 5:24EPH 4:22HEB 12:1JAS 1:22David Wilkerson emphasizes the importance of faithfulness in handling what belongs to God, as Jesus teaches that our bodies and souls are not our own but purchased by His blood. He challenges believers to examine their hearts and deal with hidden sins before expecting greater faith or revelations from God. Wilkerson explains that Jesus' call to pluck up the roots of evil within us is essential for spiritual growth and effectiveness in faith. The sermon highlights that even a small amount of faith can lead to significant spiritual breakthroughs if we are diligent in our personal sanctification.
Just a Barley Loaf!
By George Warnock0MAT 7:5JHN 9:28ROM 2:17ROM 2:23COL 3:5TIT 1:16JAS 1:22JAS 4:16REV 21:8In this sermon, Marvin Vincent and other biblical scholars delve into the meaning of the Greek word 'bdelusso', which signifies a strong detestation for something abominable. The verb 'bdelusso' is used to depict turning away from a stench in disgust, especially in a moral or religious sense. The Jews, who had a history of idolatry, developed a strong abhorrence for idols, even Roman coins with images of emperors claiming to be gods. The sermon also explores the concept of idols, which are anything that takes precedence over the True God, including material possessions and desires.
The Deception and Cost of Carnality
By Shane Idleman0ISA 52:11MAT 5:13MAT 7:5ROM 12:22CO 6:17EPH 5:8JAS 1:22JAS 4:41PE 2:91JN 2:15Shane Idleman emphasizes the importance of Christians being the salt and light of the world, preserving what is noble and good while shining God's light through their actions. He warns against carnality, being too ingrained in the culture, and highlights the need for Christians to come out from among the world and be separate. Idleman stresses the impact of compromise, the importance of living a holy life that honors Christ, and the dangers of being infected by worldly influences. He calls for a deep prayer life, genuine fellowship, and a commitment to purity and holiness.
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
Thou hypocrite--"Hypocrite." first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye--Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous inconsistency of this conduct. The "hypocrisy" which, not without indignation, He charges it with, consists in the pretense of a zealous and compassionate charity, which cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges himself. Such persons will not only be slow to undertake the office of censor on their neighbors, but, when constrained in faithfulness to deal with them, will make it evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness. Prostitution of Holy Things (Mat 7:6). The opposite extreme to that of censoriousness is here condemned--want of discrimination of character.
John Gill Bible Commentary
Thou hypocrite, first cast out the beam out of thine own eye,.... Very rightly does our Lord call such a man an hypocrite, who is very free in remarking and reproving other men's sins, and covering his own; and indeed, one end of his critical observations, rigid censures, and rash judgments is, that he might be thought to be holier than he is. Christ very manifestly points at the Scribes and Pharisees, who were men of such a complexion; and whom he often, without any breach of charity, calls hypocrites. The meaning of this proverbial expression is, that a man should first begin with himself, take notice of his own sins, reprove himself for them, and reform; and then it will be soon enough to observe other men's. And then shalt thou see clearly, to cast out the mote out of thy brother's eye: then will he, and not before, be a proper person to reprove others; all objections and impediments to such a work will then be removed. Our Lord here speaks in the language of the Jewish nation, with whom such like expressions were common, and of long standing (c). "In the generation that judged the judges, one said to another, , "cast out the mote out of thine eye"; to whom it was replied, , "cast out the beam from thine eye": one said to another, "thy silver is become dross": the other replies, "thy wine is mixed with water".'' Again (d), "R. Taphon said, I wonder whether there is any in this generation, that will receive reproof; if one should say to him, "cast out the mote out of thine eye", will he say to him, "cast out the beam out of thine eye?" Says R. Eleazer ben Azariah, I wonder whether there is any in this generation, that knows how to reprove.'' From whence it is clear, that these phrases were used in the same sense they are by Christ; and which is still more evident by the gloss upon them: for upon the word "mote", it observes, "That it is as if it had been said, , "a little sin", which is in thine hand (i.e. which thou hast committed): the other could say to him, cast thou away , "the great sin", which is in thine hand; so that they could not reprove, because they were all sinners.'' Agreeable to these, are some other proverbs used by the Jews, such as "a vice which is in thyself, do not speak of to thy neighbour,'' (e) or upbraid him with it: and (f) again, "adorn thyself, and afterwards adorn others.'' Which is produced by a noted commentator (g) of their's, to illustrate the text in Zep 2:1 on which he also makes this remark; "inquire first into your own blemishes, and then inquire into the blemishes of others.'' The sense of each of them is, that a man should first reform himself, and then others; and that he that finds faults with others, ought to be without blame himself. (c) T. Bab. Bava Bathra, fol. 15. 2. (d) T. Bab. Erachin, fol. 16. 2. (e) T. Bab. Bava Metzia, fol. 59. 2. (f) T. Bab. Sanhedrim, fol. 19. 1. (g) R. David Kimchi in Zeph. ii. 1. Vid. Tzeror Hammor, fol. 142. 4.