Matthew 7

Matthew 7

“THE GOSPEL OF MATTHEW”

Chapter Seven The “Sermon On The Mount” continues with Jesus discussing the righteousness of the kingdom with respect to man’ s relation to man, with a warning regarding judging (Matthew 7:1-6), the importance of persistence (Matthew 7:7-11), and keeping “the golden rule” (Matthew 7:12). It concludes with exhortations to enter the kingdom: choose the narrow and difficult path (Matthew 7:13-14), watch out for false prophets (Matthew 7:15-20), do the Father’ s will (Matthew 7:21-23), being doers of the Word (Matthew 7:24-29).

POINTS TO PONDER

• The nature of judging condemned by Jesus

• How Jesus’ “golden rule” differs from that found in other religions

• The importance of doing the Father’ s will to being saved

REVIEW

1. What are the main points of this chapter?

• Righteousness with respect to man’ s relation to man - Matthew 7:1-12- Exhortations to enter the kingdom - Matthew 7:15-29

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

• Not all judging, but hypocritical, censorious condemnation (cf. John 7:24)

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

• By literally saying “keep on” asking, seeking, knocking

4. How does Jesus’ “golden rule” differ from that found in other religions? (Matthew 7:12)

• Most state it negatively (Don’ t do to others what you don’ t want done to you)

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

• The way to life: narrow gate and difficult way, found by few
• The way to destruction: wide gate and broad way, traveled by many

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

• As wolves in sheep’ s clothing; by their fruits

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

• Many who believed in the Lord, did many great things for Him, but practiced lawlessness (i.e., did things without His authority)
• Those who do the will of His Father in heaven

8. What is the key difference between the wise and foolish listeners? (Matthew 7:24-27)

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

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

• Because He taught as one having authority

Matthew 7:1-29 Verse 1Matthew 7 SERMON ON THE MOUNT (concluded)This portion of the Master’s great sermon is composed of miscellaneous exhortations and is not easily conformable to any formal outline. Judge not that ye be not judged. (Matthew 7:1)The word “judge” in this place is translated from a Greek word, [@krino], also found in such passages as John 12:48; Acts 17:31; and 2 Timothy 4:1, indicating that the type of judging forbidden in this place is that of presuming to determine salvation, or the lack of it, in others. Not even Christ did this while on earth. “I came not to judge the world but to save the world” (John 12:47). The exercise of such judgment is all the more sinful in that it is premature. “Judge nothing before the time” (1 Corinthians 4:5). The widespread failure of otherwise devoted people to observe this injunction is tragically regrettable; and yet some insist on their right to judge others and defend it on the basis of Jesus’ words, “By their fruits ye shall know them” (Matthew 7:20). Discerning and judging, however, are two different things. The Greek term for accounting, or thinking, with reference to another is [@hegeomai].

Making a private, personal, and tentative appraisal of others is not forbidden; but “judging” is prohibited. One must deplore the conduct of self-appointed “fruit inspectors” whose flagrant violations of this commandment have worked untold damage in the church.

Verse 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you.The thought of these parallel expressions is identical, the repetition being for the sake of emphasis. A censorious, presumptuous preoccupation with other people’s destiny encourages a reciprocal judgment from them, resulting in all kinds of bitterness, recriminations, and vindictive hatreds.

Verse 3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?One who judges others is compared to a person presuming to cast a splinter out of his brother’s eye while a plank is in his own eye! This is a vivid picture of a person who ignores his own grievous sins while trying to correct the relatively minor shortcomings of another. The mote and the beam represent the disparity between that which is tiny, insignificant, almost invisible, and that which is obvious, flagrant, and obtrusive. The mote hunter is the nitpicker, the specialist in fine, disputed points, who focuses on the most minute deviations while ignoring far more basic and important considerations.

Verse 4 Or how wilt thou say to thy brother, Let me cast the mote out of thine eye; and lo, the beam is in thine own eye?The deftness and accuracy of our Lord’s comparisons have never been even approached by other teachers. A mote, although trifling and insignificant, can nevertheless be a serious and painful handicap when located in the eye. Thus, Jesus cannot be charged with making even the slightest sin or fault a matter of indifference. That is not the point under consideration. What he is emphasizing here is the evil inconsistency of Big Guilt correcting Little Guilt. It may be doubted that Christ ever employed humor in his teachings, but there is certainly a suggestion of it here. The ridiculous picture of a man with a plank in his own eye casting a splinter out of his neighbor’s eye must have brought a chuckle from those who heard the Master’s words.

Verse 5 Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.This shows that Christ does not minimize any moral fault, however tiny. It is implicit in the comparison that the mote should be cast out of the eye. Tiny as it is, it may not be accepted lightly. Surely, this is an inspired metaphor. Judging and disposing of the faults of others is: (1) dangerous, (2) hypocritical, and (3) futile. If one would truly aid another, his first consideration is to get the plank out of his own eye. This means that he should prepare himself by acknowledging his own sins and turning to him alone who is the sinner’s friend. Any other method defeats itself.

Verse 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest haply they trample them under their feet, and turn and rend you.Dummelow thinks this passage means “that the most holy things ought not to be offered indiscriminately to all persons."[1] In such a view, the dogs and swine would refer to mean and vicious persons who have no desire to apprehend spiritual things. This interpretation has come down from very ancient times. Clement of Alexandria said, “It is difficult to exhibit the true and transparent words respecting the true light to swinish and untrained hearers."[2] Another view is that the sacred abilities and powers of life should not be squandered upon the appetites and lusts of the flesh which can never be satisfied but which end by “rending” the giver. This, of course, is true, but is not necessarily what Jesus said here. [1] J. R. Dummelow, One Volume Commentary (New York: Funk and Wagnalls Company, 1932), p. 649. [2] Clement of Alexandria, The Stromata (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1951), The Ante-Nicene Fathers, Vol. II, p. 312.

Verse 7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.Christ said, “Men ought always to pray and not to faint” (Luke 18:1). This is the Saviour’s great promise that prayer will be answered, although not always in precisely the manner expected. God answers prayer: (1) gradually, as in the case of Hawthorne’s little Ernst in “The Great Stone Face,” (2) literally as in the case of Jonah, (3) by denial of the request, as in the case of Paul’s thorn in the flesh, (4) by sending something other than was requested as in the case of our Lord’s prayer for the cup to pass but which was answered by his receiving strength to drink it, and (5) after delay as in the case of Jairus’ prayer for Christ to heal his daughter. This wonderful verse is easily memorized by aid of the acronym formed by the letters A-S-K. A-sk, and ye shall receive … S-eek, and ye shall find … K-nock, and it shall be opened … Verse 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.These words are far more than a promise to answer prayer; and, depending on what men pray for, they may be even a threat. Certainly, there is a statement of God’s law that prayers, in some measure at least, determine the kind of answer. Goodspeed’s translation is, “Ask, and what you ask will be given you. Search, and you will find what you search for."[3] Thus, if one pursues unworthy goals, he may attain them. Alas, many do. Prayers should be disciplined to request only those things which are truly desirable and should always submissively include the provision, “Nevertheless, not my will but thine be done” (Matthew 26:39). Of all rash things, a rash prayer is the rashest. Rachel prayed, “Give me children, or else I die” (Genesis 30:1). God gave her children, “and she died” (Genesis 35:18). The children of Israel “lusted exceedingly in the wilderness, and tempted God in the desert. And he gave them their request, but sent leanness into their soul” (Psalms 106:14-15). Elizabeth Barrett Browning wrote: “God answers sharp and sudden on some prayers. And thrusts the thing we have prayed for in our face, A gauntlet with a gift in’t."[4] Ralph Waldo Emerson put it this way: What we seek we shall find; what we flee from flees from us; as Goethe said, “What we wish for in youth, comes in heaps on us in old age,” too often cursed with the granting of our prayer; and hence the high caution, that, since we are sure of having what we wish, we beware to ask only for high things.[5] [3] Edgar J. Goodspeed, New Testament (Chicago: University of Chicago Press). [4] Frank S. Mead, The Encyclopedia of Religious Quotations (Westwood, New Jersey: Fleming H. Revell Company, 1965), p. 338, from Elizabeth Barrett Browning, Aurora. [5] Ibid., p. 339, from Ralph Waldo Emerson, Conduct of Life.

Verse 9 Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; or if he shall ask for a fish, will give him a serpent?Christ’s argument here from the predictable conduct of men has strong overtones teaching the likeness between God and man. Of course, this is inherent in the fact that man was created in God’s image (Genesis 1:27), and Jesus’ words here show that something of God can be known by observing that which is highest and best in man. The basic kinship between God and man is a broad principle underlying the entire Judeo-Christian revelation. The apparent relation between a loaf and a stone is that of appearance. Some stones resemble ancient “loaves” of bread. The second portion of this passage repeats for the sake of emphasis the essential wisdom of the first part.

These expressions are actually a form of Hebrew poetry in which there is a rhyme of thought rather than of syllables. Another example is in Matthew 7:2.

Verse 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?Note the contrast between “know how to give” and “give.” Although God is like man in man’s highest and best capacity, he is also far better than man. Men, taught by the deepest instincts, and carrying within themselves footprints of the Eternal, indeed know how to do good but do not always do it. God, on the other hand, will surely do that which is right.

Verse 12 All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.This is the Golden Rule. Since it is in this place connected with our Lord’s teaching on prayer, the observance of this principle, therefore, becomes one of the conditions of acceptable prayer, along with a forgiving heart, importunity, and general submissiveness to the Father’s will. There have been countless parodies on this. Westcott said, “Do unto the other feller the way he’d like to do unto you, an’ do it fust!” [6] Mead has another, “Do unto others as they would do unto you if they had a chance."[7] Still, this verse haunts the human race; and, now and then, some wise man has caught a glimpse of its true importance. Millikan listed the idea of the Golden Rule first among those ideas that “stand out above all others in the influence they have exerted upon and are destined to exert upon the development of the human race."[8] Kossuth declared, “The era of Christianity - peace, brotherhood, the Golden Rule as applied to governmental matters - is yet to come, and when it comes, then and then only, will the future of nations be sure."[9] [6] Ibid., p. 193, from Edward Noyes Westcott, Moral and Religious Aphorisms. [7] Ibid., p. 191. [8] Ibid., p. 192, from Robert Andrews Millikan, Forbes Magazine. [9] Ibid., p. 192, from Lajos Kossuth.

Verse 13 Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it.The relative number of the saved and the lost is plain from this. They shall be as the few to the many. This eternally recurring contrast between the numbers of the saved and the lost with reference to each succeeding generation should not be discouraging. Wheat does not grow grain all the way to the ground but only in the ear. Although salvation is obtainable and available for all who truly desire it, the plain fact is that the majority in all generations will despise it.

And, of wheat, it will be remembered that Christ himself used this grain as a figure of the saved and lost in Matthew 3:12. The relative number of redeemed souls in any generation is not the scale by which God’s success may be measured. God will keep on saving men until the “fullness” of his purpose is achieved (Romans 11:25). The term “narrow” is meaningful. Truth can be no other way than narrow, as attested in any field of knowledge whatsoever. A radio band width may be moved almost imperceptibly to tune out a dance orchestra in New York City and tune in a political rally in Southern California. Changing a chemical formula by the narrowest degree possible can profoundly alter a compound. The relation of the diameter to the circumference of a circle is so “narrow” that man’s mathematical vocabulary is not precise enough to define it, so it is approximated at 1 to 3.14159. The velocity required to place a satellite in orbit is precisely 17,500 miles per hour.

Why should it seem strange, then, that entering eternal life should be any other way than by the “narrow gate”? The narrowness consists of the restrictions, discip, and requirements throughout the whole area of Christian living. Such things as self-denial, forgiveness of others, monogamy, meekness, renunciation of the pursuit of wealth as the chief end of life, and countless other basic scriptural principles are opposed to the natural man whose baser instincts propel him constantly in the direction of the wide gate and the broad way. Only those who are truly spiritual, who have set their minds upon the things in heaven, shall enter and negotiate the straitened way that leads to life; and yet, “Whosoever will may come!”

Verse 15 Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves. By their fruits ye shall know them.This warning naturally flows out of what Jesus had just said. The broad way will have its advocates, false teachers, who will attempt to widen the narrow way and breach the strait gate. This passage suggests the great apostasy which is elaborated in the following New Testament passages: Acts 20:29-31; 2 Corinthians 11:1-3; 2 Thessalonians 2:1-12; 1 Timothy 4:1-5; 2 Timothy 3:1-8; 2 Timothy 4:1-5; 2 Peter 2:1-3; 2 Peter 3:1-7; and Revelation 17:1-18 and Revelation 18:1-24. It is essential that Christians recognize false teachers or prophets, as they are called here. By their fruits ye shall know them. To be effective in deceiving God’s people, it is essential that false teachers be disguised, hence the “sheep’s clothing.” This means that the church itself shall be the theater of operations for these destructive teachers. They will appear as ministers, officers, and advocates of religion. The one sure test is their fruits. That which sows discord, divides, debilitates, hinders, or thwarts in any way the true spiritual family of God is to be rejected. The great test is the false teacher’s attitude toward Christ.

Those who question his authority or go beyond his word are clearly of the evil one. The only proper way in which this admonition can be heeded is for the Lord’s sheep to know the Shepherd’s voice, that is, they must know his word and doctrine. The remainder of the Sermon on the Mount is devoted to those things which will enable the child of God to distinguish between true and false teachers of religion.

Verse 17 Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them.This teaching pertains primarily to the identification of false teachers whose true character is inevitably exposed by the results of their efforts. However cloaked with specious piety, however influential through personal charm, however marked by brilliant intellect or high educational attainment, or however distinguished in any other manner, false teachers are not to be trusted above the word of Christ.

The teacher that divides and scatters the flock must be rejected. Evil fruits, or results, constitute certain and unmistakable identification with the “wolves” Jesus mentioned here.

Verse 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.False teachers are clearly religious persons, crying, “Lord, Lord.” Their failure is not that of inactivity but indulgence in the wrong activity. They not only deceive but are themselves deceived, as appears in what follows. Their grand error is in doing their own will instead of Christ’s.

Verse 22 Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?The fact that “many” such persons exist identifies them as followers of the broad way. The religious nature of their errors is emphasized by their prophesying, casting out demons, and doing many mighty works in Christ’s name. What was wrong with all this? They did those mighty works in Christ’s name but without his authority or sanction. No one can doubt that this is exactly the situation with reference to the vast majority of religious actions today practiced in the world. They are done in Jesus’ name, but not by his authority.

This means, simply, that the things done were not commanded by Christ. What is the projected result of such conduct? See next verse.

Verse 23 And they will I profess unto them, I never knew you: depart from me, ye that work iniquity.In Matthew 7:22, above, “that day” obviously refers to the judgment; and in this verse Christ claims for himself the right to consign men to banishment from his holy presence. The entire tone and tenor of this sermon is predicated on the assumption that Christ is God. Language of the kind recorded here would be the utmost nonsense if this is not his claim. Biederwolf said, “A man who can read the New Testament and not see that Christ claims to be more than a man, can look all over the sky at high noon on a cloudless day and not see the sun."[10] This verse contains, without doubt, one of the most terrible thoughts in the Scriptures. Many souls shall diligently serve God and do many mighty things in his name, only to discover at last that they have never really served him at all. This blessed warning from Christ should stop every man short and suddenly until he is sure beyond all possibility of deception that he is truly doing Christ’s will. The final and climactic paragraph of the Sermon on the Mount lays down the true guide for souls truly desirous of knowing what is the will of God. ENDNOTE:[10] Ibid., p. 50, from William E. Biederwolf.

Verse 24 Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock.The key to everlasting life is in Jesus’ saying, “these words of mine!” Throughout the New Testament, the final, ultimate and exclusive authority in true religion is the word spoken by Christ. Jesus commanded the church to teach “whatsoever I have commanded you” (Matthew 28:20). He declared that the words he spoke would judge men at the last day (John 12:48). The true religion was “first spoken” by Christ (Hebrews 2:3). “Whosoever goeth onward and abideth not in the teaching of Christ, hath not God (2 John 1:1-9). Apostles warned that men ought to learn how “not to go beyond the things which are written” (1 Corinthians 4:6). “Let the word of Christ dwell in you richly” (Colossians 3:16), Jesus said, “Heaven and earth shall pass away, but my words shall not pass away” (Matthew 24:35). The most important fact to know with reference to Christianity is that it is “of Christ”!

Not even the apostles were commissioned to go beyond the word of Christ. Even the reception of the Holy Spirit in their hearts was not for the purpose of imparting additional truth but for bringing to their remembrance the things Christ taught (John 14:26). The current notion that any man in whom the Holy Spirit is supposed to dwell may properly determine the true nature and content of Christian doctrine is emphatically denied in the affirmation of Christ that, even in the apostles, the Holy Spirit did not speak “of himself.” “For he shall not speak from himself; but what things soever he shall hear, these shall he speak … for he shall take of mine, and shall declare it unto you” (John 16:13-15). Wise man who built his house upon the rock. The “rock” is nothing more nor less than “these words of mine,” namely, the words of Christ.

Verse 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock.Rains, floods, and winds, in this place, suggest oppositions from above, beneath, and all around. The stability of the wise man’s house was due to the fact that it was built, not upon “a rock,” but upon “THE rock”! Only the life founded upon and guided by the principles of Christ shall stand. His teaching is the rock; all else is shifting sand.

Verse 26 And everyone that heareth these words of mine, and doeth them not, shalt be likened unto a foolish man, who built his house upon the sand: and the rain descended, the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.All this is a recapitulation, in the negative, of what was said immediately before. The focus of attention here should be upon the revelation of what the true rock actually is, namely, the words or teachings of Christ. This is the point so many seem to miss.

Verse 28 And it came to pass when Jesus had finished these words, the multitudes were astonished at his teaching: for he taught them as one having authority, and not as their scribes.The significance of this great sermon was not lost upon those who first heard it. They understood, although probably not all of them believed, that Jesus in this magnificent discourse laid claim to authority surpassing that of: (1) the scribes, (2) the Decalogue, (3) Moses, (4) the Holy Scriptures, and (5) all earthly and human authorities. The truly perceptive must surely have detected the advance indications that here indeed was THE MESSIAH.

J.W. McGarvey Commentary For Matthew Chapter SevenMiscellaneous Precepts, Matthew 7:1-12 Sermon on the Mount— Continued Against Judging, Matthew 7:1-51. Judge not.—The terms of this prohibition are universal; but in the paragraph below (16-20) which speaks of false prophets, we are authorized to judge men by their fruits. Limiting this paragraph by that, we conclude that only such judging as is not required by the actual conduct of men is here condemned. Ail judging from surmise, or from insufficient premises, or from ill-will, is prohibited. It is adverse judging, of course, that is referred to. 2. ye shall be judged.—God’s judgment of us is always just, whether we judge others justly or unjustly; but men will usually judge us as we judge others. It is man, therefore, by whom we will be judged as we judge others, yet it is also true that God will judge without mercy those who show no mercy. (James 2:13.) 3-5. Thou hypocrite.—It is a very common thing that men who pronounce forbidden judgments on their brethren, possess themselves in a greater degree the fault which they condemn. They are satirized here by the figure of a man with a beam in his own eye officiously proposing to extract a mote from his neighbor’s eye. This is hypocrisy, because it is assuming to be far better than we are. The command, “First cast the beam out of your own eye,” must not be construed as requiring us to get rid of all faults before we attempt to correct others; for on this condition none would be qualified for the position of teachers; but it requires that we shall rid ourselves of a given fault preparatory to rebuking that fault in another. This lesson is especially important to public teachers, for they have power for good only as their conduct coincides with their teaching. A Caution, Matthew 7:66. unto the dogs.—In this precept there is an allusion to the holy meats connected with the service of the altar. Those parts of the victims which were not consumed on the altar, were eaten by the priests or by the people; but as they were holy, no unclean person, much less an unclean brute, was allowed to eat of them. What was left, after the clean persons had eaten, was not, as at the close of an ordinary meal, cast to the dogs, but it was burned with fire. (Leviticus 6:24-30 Leviticus 7:15-21.) To give holy things to dogs was to profane them: we are here forbidden, then, to use any religious office, work, or ordinance, in such a manner as to degrade or profane it. pearls before swine.—The thought here is slightly different from the preceding. If a herd of hungry and ferocious hogs are called up to be fed, and instead of grain you throw before them a basket of pearls, they will not only trample the pearls under their feet, but in their eagerness for the expected food they may rush upon you, pull you down, and tear you to pieces. Likewise, some men. when you, press the claims of truth on their attention, will not only despise the truth, but persecute you for annoying them with it. When such men are known they are to be avoided. Jesus acted on this principle in often refusing to answer the Pharisees, and the apostles did the same in turning to the Gentiles when their Jewish hearers would begin to contradict and blaspheme. (Comp. 15:2, 3; 21:23-27; Acts 13:46 Acts 19:9.) Prayer Encouraged, Matthew 7:7-117. Ask… seek… knock.—The two latter terms are figurative expressions of the same idea expressed literally by the first. Asking God for what we want is in the one compared to knocking at a door for admission; and in the other, to seeking for something which we wish to find. 8. for every one.—The universal declaration that every one who asks receives, is modified by the prescribed conditions of acceptable prayer. We have already seen that we need not ask for forgiveness unless we forgive (6:14, 15). We also learn that we must ask in faith (James 1:6-7); that we must not ask amiss to gratify our lusts (James 4:3); and that we must ask according to the will of God (1 John 5:14). Every one who asks according to these conditions, receives. 9-11. how much more.—Here is an argument from analogy. It is assumed that the paternal feeling which prompts us to give good things to our children exists in a still higher degree in God with reference to His children; and hence it is argued that he will much more give good things to those who ask him. As it is Jesus who assumes the likeness on which the argument rests, we may rely on the correctness of the reasoning; but we must be cautious how we derive arguments of our own from the analogy between God’s attributes and the corresponding characteristics of man. We are in constant danger of fallacious reasoning here, because God’s attributes are not sufficiently comprehended to make our deductions from them reliable. For example, this attribute of paternal feeling has been employed to disprove the reality of the eternal punishment with which God himself threatens the sinner, because the paternal feeling in man would prevent him from so punishing his own children. The fallacy of the argument consists in assuming that the feeling in question must work the same results in every particular in God that it does in man. But revelation teaches that such is not the case. Summary of the Moral Law, Matthew 7:1212. Therefore.—There is nothing in the preceding paragraph from which the precept in this verse is drawn as a conclusion. The conjunction rendered therefore (ὸυν) is not illative, but transitional. Instead of specifying other moral duties, Jesus here closes this division of his discourse with precept which includes them all. The title, Golden Rule, which has been attached to this precept, is a fitting expression of its value. all things.—Notwithstanding the universal form of this precept, it is obvious that one limitation must be understood. What 1 could rightly or reasonably wish another to do for me, our places being exchanged, is what I must do for him, no more. To understand the precept otherwise would be to make Jesus approve of unreasonable wishes, and erect them as the standard of right I must deal with my child, not altogether as I would wish were I the child and he the parent, but as I could rightly wish: and so in all the other relations of life. this is the law.—The statement, “this is the law and the prophets,” means that in this is condensed all that is required by the law and the prophets as regards our duty to our fellow-men. It extends not to the ceremonial duties, or to the positive precepts of the law. Sermon on the Mount— ConcludedThe Way a Narrow One, Matthew 7:13-1413. at the strait gate.—Life and destruction— that is, eternal life and eternal destruction— are here represented by two walled cities: the one having a wide gate and a broad road leading to it; and the other, a strait gate approached by a narrow path. It is implied that care and precision are necessary in order to enter the latter; hence the few that find it: but that none is needed in order to enter the former; hence the many who go in thereat. It is to be hoped that in some future generation the preponderance will be reversed. How to Avoid Misguidance, Matthew 7:15-2015. false prophets.—The term prophets includes only those who ay claim to inspiration. Having the appearance of harmlessness, here represented by sheep’s clothing, while secretly filled with mischievous purposes like those of a wolf in the sheepfold, the false prophets were well calculated to lead disciples out of the narrow way. What is true, in this particular, of false prophets, is also true of other false teachers, and consequently the precept is intended to guard us against all persons who by false teaching might lead us astray. 16-20. by their fruits.—As the false prophets appear in sheep’s clothing, it must always be difficult to detect them. In judging them by their fruits we are doubtless to observe both their conduct as men and the effects of their teaching. If either is predominantly bad, the man is to be avoided. We say predominantly bad, because, as a good tree may have some specimens of bad fruit, so may a good teacher. 19. hewn down.—The hewing down of the bad trees and casting them into the lire indicate the final destruction of the false prophets. This verse contains a solemn warning against the personal ambition and the pride of opinion which are the chief incentives to false teaching. The true path to honor and usefulness lies in the most scrupulous restriction of our teaching to that which is true beyond all question. The Way not by Prayer or Miracles Alone, Matthew 7:21-2321. Lord, Lord.—To say, “Lord, Lord,” is to call on the Lord in prayer. While it is almost impossible to overestimate the value of prayer when associated with a consistent life, it has been too common to attribute to it a virtue which it does not possess. The Pharisees were excessively devoted to prayer, and they led the people to believe that every prayerful man would be saved. The Mohammedans and the Romanists are subject to the same delusion, as may be seen in their punctilious observance of the forms of prayer while habitually neglecting many of the common rules of morality. It is here taught that prayer, unattended by doing the will of the Father in heaven, can not save us. doeth the will.—Doing the will of God must be understood, not in the sense of sinless obedience, but as including a compliance with the conditions on which sins are forgiven. Whether under the old covenant or the new, sinless obedience is an impossibility; but obedience to the extent of our ability amid the weaknesses of the flesh, accompanied by daily compliance with the conditions of pardon for our daily sins, has ever secured the favor of God. 22. Many will say to me.—In this verse many who have prophesied, cast out demons, and wrought other miracles, are represented as seeking admission into heaven, and as urging in proof of their fitness the miraculous powers which they had exercised. The context shows (verse 23) that the exercise of such powers is not conclusive proof of one’s acceptance with God. It is proof of a commission from God, and, from the fact that God usually commissions good men, it establishes a presumption in favor of a man’s goodness, the very presumption expressed in the text; but such gifts are no certain proof of good character. A bad man, as Balaam, might be selected for the exercise of such powers; and a good man, like Paul, after having exercised them, might at length become a castaway. (1 Corinthians 9:27.) 23. profess to them.—The Greek word here employed, ὸμολογέω, means to confess, not to profess. The appropriateness of the term is seen in the fact that while these men were working miracles in the name of the Lord, he appeared to be accepting them and approving their lives, but now he confesses that this appearance was not real; it arose from a misconception on their part and on that of others. never knew you.—Here the word knew, according to a Hebraistic usage, has the sense of approval, or of knowledge favorable to the person in question. We are warned in this paragraph against uncandid dealing with our own hearts, and partial estimates of our own characters. Unless we are well guarded at these two points we are in constant danger of self-deception, and of supposing that we are in the narrow way when we are actually walking in the broad road that leads to destruction. The Way Pointed Out, Matthew 7:24-2724-27. Therefore whosoever heareth.—In the preceding paragraph it was clearly intimated that the way of life consisted in doing the will of our Father in heaven (verse 21). In this the same lesson is taught and is made the leading thought of the paragraph. The difference between the two builders whose houses are used to illustrate the lesson, is only this, that one built on solid rock and the other on sand. Both represent men who hear the sayings of Jesus (24-26); the latter, those who hear and do not; the former, those who hear and do. The rock, then, is doing; and the sand is doing not.

To enter by the narrow way through the strait gate, is to do the will of God; to fail of this doing is to travel the broad road. Compliance with the conditions of pardon must of course have its proper place in the doing. (See above on 21.) Effect of the Sermon, Matthew 7:28-2928, 29. as one having authority.— The most notable effect of the preceding sermon on the people who heard it, was the astonishment produced by a single feature of it, the authority with which Jesus taught. The authority assumed was absolute— the authority which belongs to God alone. It was not that of the scribes, who spake by the authority of Moses; nor that of Moses himself, whose expression was, “Thus saith the Lord;” but it was authority inherent in himself, enabling him to say, even when adding to the law of God itself, “I say unto you.” Well might this astonish a people who, though they had learned to respect his goodness of character, were not yet believers in his divinity. Argument of the Sermon on the MountNo doubt Matthew’s chief object in reporting this sermon was to put on record the lessons which it teaches; but his closing remark in which he states its effect on the people (Matthew 7:28-29) shows that he had not lost sight of the line of argument which pervades the other parts of his narrative. Having in previous sections exhibited Jesus as the actual Son of God, he here represents him as speaking with authority suited to his divine nature. If he was the Son of God, he could not properly speak with less authority; and if he was not, it was the extreme of madness and wickedness for him to speak as he did. The latter conclusion is inconsistent with the entire course of his life, and we are forced to the only alternative, that he was conscious of being the actual Son of the living God.

Questionms by E.M. Zerr For Matthew 7 (

1. Why should we not judge?
2. Otherwise, how will we be judged?
3. On what basis will it be measured to us ?
4. What should be considered before the mote ?
5. Failure to do so brands one as what ?
6. Are all entitled to favors?
7. How do swine show their lack of appreciation?
8. What previous verse does 7: 6 modify?
9. Tell the assurance for our asking.
10. What if we seek?
11. To whom does the Lord open?
12. With whom does Jesus make comparison?
13. State the use of bread and stone as illustrations.
14. What other illustration does he use?
15. Who are the ones here said to be evil ?
16. Yet what did they give ?
17. From this what conclusion is drawn?
18. Repeat the so-called rule.
19. Where was this principle taught previously?
20. We should enter what gate?
21. To what does the broad way lead?
22. How well is it patronized?
23. Describe the road to life.
24. What about the travelers?
25. Of whom beware ?
26. How are they clothed?
27. What are they in reality?
28. By what may they be known?
29. State the illustration with grapes and figs. 30.How is it applied to the good and corrupt tree.
30. What can a good tree not do?
31. Nor a corrupt tree?
32. State the fate of the corrupt tree.
33. What will some folks say in vain ?
34. State the class who will not say it in vain.
35. What will some claim about prophesying?
36. And about the devils?
37. Also had done what else?
38. What works claimed?
39. Does tjesus deny the claim?
40. What will he profess unto them ?
41. This makes them what kind of workers?
42. And what will they be told to do ?
43. On what does a wise man build?
44. What sayings compose such, a foundation ?
45. Provided one does what about them ?
46. Describe the test to be put on the house.
47. State the result.
48. How does the foolish man differ from the wise ?
49. State result of the test for him.
50. What is said of his fall?
51. How were people affected at doctrine of Christ ?
52. To whom was he superior as teacher?
53. In what did his superiority consist?

Matthew 7:1

7:1 Judge not. These words are often quoted by people who resent being corrected for their wrong doing. Such persons fail to consider that the word has a very wide range of meaning and that they should learn the bearing of it in any particular place before applying it to themselves. Were they asked if they believe the Bible contradicts itself in any way they would say no, yet the same Greek word is used in John 7:24 where Jesus says for us to judge. But it may be replied that Jesus says to judge “righteous judgment.” That is the very point, and hence our present verse simply means not to judge un-righteously. But if a judgment is according to the truth and facts in a case then it would be righteous judgment and not forbidden by this verse.

Matthew 7:2

7:2 With the first verse explained this one should not be difficult. If a man passes unrighteous judgment upon another he lays himself open to condemnation. In other words, if a man condemns another without evidence, it will indicate that he is himself the guilty one and is trying to divert attention from himself to another.

Matthew 7:3

7:3 The terms mote and beam are used figuratively to illustrate the inconsistency of a hypocrite. Two wrongs do not make one right, neither must a man profess to be “as pure as an angel” before he has the right to condemn sin in others. It should be noted that both these men were afflicted in the same manner (in the eye), only one was less than the other. The illustration pictures a man with a serious obstruction in his eye and wanting to operate on the eye of another who is much less affected. In practice it would be like a man condemning another for getting drunk every Saturday night when he was himself drinking every day.

Matthew 7:4

7:4 This continues the thought of inconsistency just described.

Matthew 7:5

7:5 A hypocrite is one who pretends to be what he knows he is not. This man pretends to have unaffected eyes, yet he knows better if he is able to recognize what is an affection in the other’s eye. That is, he knows his own eye is not right if he can understand that a mote renders the other man’s eye detective. Verse 6. Dog sometimes means a sodomite (Deuteronomy 23:18; Revelation 22:15) or other impure man, but it is here associated with literal swine and hence should be understood as meaning the brute creatures. Both animals were classed as impure and unclean under the law and hence are used to illustrate unworthy human beings. The lesson in the verse is that we should not bestow favors upon those who are not worthy. If a man spends money in unrighteous in-dulgencies, we should turn a deaf ear to him when be makes a cry of poverty and destitution.

Matthew 7:7

7:7 The favors of God are offered to us on conditions. Thus the invitation to ask is restricted to the things that are “according to his will” (1 John 5:14). The promise of obtaining what we seek for is to be in harmony with chapter 6:33, and the same principle would apply to knocking, which is merely a sign that we wish to be admitted into the favor of God.

Matthew 7:8

7:8 This is an assurance of fulfillment of the preceding verse, the key to it being in the words every one. Since God is no respecter of persons (Acts 10:34), it follows that all who meet the conditions set forth in the preceding verse will be favored of God without partiality as to who the individual is.

Matthew 7:9

7:9 A humane father would not answer a son’s request for bread with a stone.

Matthew 7:10

7:10 Or will he substitute a fish with a serpent in his son’s request.

Matthew 7:11

7:11 Being evil is used as a contrast with God. The disciples would admit that they were sinful men and yet were humane in their treatment of their children. Certainly, then, a divine Father will be kind to his children. It is significant that He will give good things to them who ask him, not just anything they might think they needed. Even an earthly humane father might deny a request of his son if the thing asked for should not be the best thing for his welfare.

Matthew 7:12

7:12 Therefore is from OUN and Thayer’s over-all definition of it is as follows: “Then, therefore, accordingly, consequently, these things being so,” and Robinson and Greenfield define it in virtually the same way. The conclusion is drawn from the facts and truths set forth in verse 7-11. God will not refuse to grant necessary favors to His children, and even sinful man will not refrain from granting like requests to a relative. Using this as an example, we should even not wait to be asked for a needed favor since we would not refuse the thing if requested, but should voluntarily advance the favor, such as we would expect from others under the same circumstances. This is the law and the prophets is equivalent to “on these hang all the law and the prophets” (chapter 22:40). If we love- our neighbor as ourselves we will do to him as we would expect him to do to us. We will not steal his property, or invade his home, or falsify on him, or seek to kill him, etc., because we would not want him to do so unto us.

Matthew 7:13

7:13 A companion passage to this is Luke 13:23-30 where the connection shows the subject is eternal salvation after the judgment day. Enter ye in, therefore, means to enter into eternal life. Jesus first describes the way that leads to destruction. Gate and way are used figuratively, because there is no specific route established for the purpose of taking people to eternal death. It means that the opportunities for entering or starting on this evil way are many and the kind of life that will lead to death of the soul is so easy that it is compared to a wide or roomy one; that is the reason that many go that way. It is the universal practice of man to follow the course of least resistance in this life. Such is the way of sin because there are only a few people who will oppose a man who wishes to follow a life of sin.

Matthew 7:14

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

Matthew 7:15

7:15 False prophets comes from which Thayer defines, “One who, acting the part of a divinely inspired prophet, utters falsehoods under the name of divine prophecies, a false prophet” The same author explains sheep’s clothing to mean “the skins of sheep.” A wolf having the skin of a sheep around him would be like these evil men who are posing as the prophets of God.

Matthew 7:16

7:16 Know Mem by their fruits. The wolf would soon show his true character by his ravenous attack upon the unsuspecting sheep. A thorn bush or thistle will finally prove itself to be such by bearing thorns instead of fruit.

Matthew 7:17-18

7-18 These verses are a direct statement of facts upon which the foregoing comparison was based. The statements are absolute and describe conditions that are normal, not those that may only seem to be. However, an evil tree without exception will be unable to bear good fruit If a tree that is or was naturally good appears to bear evil fruit it is because something has been done to it to interfere with its regular function and virtually turned it into an evil tree. We know that such a change is possible in the life of a man, for a good one may fall from his righteous course of life and become evil and henceforth bear evil fruit in his life.

Matthew 7:19

7:19 In the literal field, a farmer will remove an evil tree to make room in his orchard for a good one, and will do away with the bad tree by burning it. The lesson is that if men do not bear good fruit, which means to practice good deeds while in this life, the great Owner of the garden will cast them into fire.

Matthew 7:20

7:20 This verse is the conclusion of the important comparison of good and bad trees which applies to the lives of men in this world.

Matthew 7:21

7:21 Lord is from KURIOS and means, “One who has control of a person, the master.” The mere addressing one as a master without doing what he expects of his servant is inconsistent. Such empty professors will not be admitted into the kingdom of heaven, because there will be things that need to be done by its citizens.

Matthew 7:22

7:22 Neither may a servant select his own type of activities according to what suits his preferences and expect to be rewarded for it. If that should be permitted there would be much necessary though less apparently glorious work neglected. The works described in this verse were possible in the days of miracles and Jesus does not deny the claims of these one-sided servants.

Matthew 7:23

7:23 In spite of the ritualistic performances or works of display which these men did, there was something of the practical that was lacking. They did only what suited them and were content to construct a character that did not respect all the sayings of Christ. For this reason Jesus says he never knew you, which means he never recognized or endorsed them as being true servants.

Matthew 7:24

7:24 No doubt the people described in the preceding verse lived a life that made a fair appearance to others because their deeds seemed out of the ordinary. Yet they were not well founded because they were not backed up by a program of practical obedience to the whole law of useful service. A house must not only be pleasing to the eye of an admirer in order to stand, but it must be founded on something solid. Hence Jesus compares the all-around and serviceable man to one who not only put some desirable things into the construction of his building, but who was careful to underlay it with a rock foundation.

Matthew 7:25

7:25 The elements of the weather are used to illustrate the final test that will be put upon every man’s life. The trials of this world will have their part to play in the great drama, but the final test will come when the Lord tries all mankind at the bar of the last judgment when Christ sits upon the throne of judgment.

Matthew 7:26

7:26 The man who builds a house on the sand is like one who estimates his needs by present conditions only. In the absence of water and wind, sandy ground would seem about as firm as a rock, or at least enough so that it would appear firm and hard and suitable to hold up a house. Likewise, if no tests were made of a man’s work in this life, either now or at the judgment, then one kind of spiritual structure might be as acceptable as another and hence he might as well do as he sees fit about it.

Matthew 7:27

7:27 But the test is sure to come and the house on the sand will fall. Great will be the fall because it will be the loss of a soul.

Matthew 7:28

7:28 The word for astonished is defined by “amazed” in the lexicon, which was caused by the doctrine or teaching of Jesus. People is from mums and that Greek word has been rendered by company 7 times, multi tude 79, number 1, people 82, press 5. It has a wide range of definitions in the lexicon such as, “a crowd; multitude of men who have flocked together in some place, a throng; the common people; a multitude.” From chapter 5:1 and 8:1 we cannot conclude that it means all the people of the territory heard him in the mount, yet a considerable number did follow the Lord to that place as those desiring to learn of him.

Matthew 7:29

7:29 Having authority, not as the scribes. The scribes were not inspired men neither were they in any official position. Their business was to copy the law and then quote it to the people for their information; they could only say “it is written.” Jesus was the Son of God and could speak independent of all written documents, although he always respected what had been written by Moses and the prophets.