Matthew 7

Matthew 7:1

Our Lord proceeds in his discourse to caution his rash judgment, and to exhort them to impart prayer, and resolution; and warns them against VII. 1—20.

MAT. VII. 1.

YOU, my disciples, live in a very censorious age, and the scribes and Pharisees, who are in the highest esteem for the strictness of their lives, place a great part of their own religion in condemning others; but see to it that you do not judge those about you in this rigorous and severe manner, nor pass such unnecessary or uncharitable censures upon them, that you may not yourselves be judged with the like severity. For in this respect you will find, that according to the judgment with which you judge others, you shall be judged; and by that very measure that ye mete to them, it shall be measured back to you: God and man will make great allowances to the character of the candid and benevolent; but they must expect “judgment without mercy who have shewed no mercy;” nor can they deny the equity of such treatment. (Jam. ii. 13.)

The caution I have mentioned is more apparently necessary, considering how prone men are to be partial to themselves: but why dost thou, whoever thou art, look at that little infirmity which is but like a mote in thy brother’s eye, while thou observest not the much greater fault which is like a beam in thine own eye?

a Place a great part of their own religion in condemning others.] Though Christ does not so directly level his discourse against the Pharisees in this chapter as in the two foregoing, he seems to glance upon them in this and other expressions which he uses in it. That they were very culpable on this head appears from such passages as Luke xviii. 9—14; xvi. 14, 15; ad John vii. 47—49. (Compare Isa. lxv. 5.) Their unjust censures of Christ are the strongest instances of it that can be conceived.

b Look at a mote in thy brother’s eye, while thou observest not the beam in thine own eye.] (L. Lightfoot Hor. Hebr. in loc.) has shown

that this expression, as well as that in vers. 2. was a proverb among the Jews. The word καττ, which we render mote, is well explained by Hesychius, who tells us it signifies a little splinter of wood (though others understand it of a small seed;) and thus it is opposed to δεκα, a large beam, with great propriety. But as it is impossible that such a thing as a beam of wood should be lodged in the eye, I am ready to imagine that these words might signify different kinds of distempers to which that tender part is subject; the former of which might be no more, in comparison of the latter, than a grain or splinter to a beam.

horts them to prudence in giving reproo s.

Or how canst thou say to thy brother, with any appearance of justice, or any degree of assurance, Hold still, [and] I will take the mote out of thine eye; while behold, it is much more visible that [there is] a beam in thine own eye? Thou partial hypocrite, begin thy reformation at home, and make it thy first care to clear out the beam from thine own eye, or to correct the errors of thy judgment and the enormities of thy life; and then wilt thou better discern [how] to remove the mote out of thy brother’s eye, and mayest attempt it with more decency, as well as greater probability of success.

I would farther remind you that how unexceptionable soever your own characters may be, there is some caution to be used in attempting to reprove, or even to inform others; or you may expose your admonitions to contempt, and yourselves to abuse. Give not that holy [food] to dogs, or to such profane, furious, and persecuting wretches, as deserve no better a name; nor cast your precious pearls of heavenly wisdom before such profligate sensualists as resemble swine rather than men; lest, as those brutal creatures might do if jewels were thrown before them, they trample them under their feet with scorn, and turning [upon you] as if they had received an injury rather than a favour, fasten on you and tear you: for so extremely sordid and malignant will you find many in these degenerate days.

Now, whether you want wisdom to guide you in these difficulties, or fortitude to ani-

c Hold still [and] I will take the mote out of thine eye.] This seems to be the exact meaning of non sexism, which I chose to translate thus literally, as I think it elegantly intimates how ready men are to shrink back from reproof. The simile here used implies that it is as absurd for a bad man to set up for a reprover of others, as it would be for one that is almost blind himself to pretend to perform operations on other men’s eyes.

d And turning [upon you] tear you.] I cannot blame the translation of 1727, which follows Castalio, and renders it lest these (that is, the swine) trample them under foot, and those (that is, the dogs) turn upon you and tear you. This may perhaps be our

Lord’s meaning, but it did not seem necessary to alter the version, as it is possible that dogs might trample upon jewels, and swine might be ready to wound those that disturbed them. That the figure here supposed is sometimes used does indeed appear by comparing Mat. xii. 22; 1 Cor. xi. 11; 2 Cor. ii. 15; and Philem. ver. 5. But I think the order or the words as the stand in the original may very well be retained in the translation of these places; for the transposition of words, even where there is a trajection in the sense, is so dangerous a thing where sacred writers are in question, that no small advantage gained in elegance or perspicuity seems sufficient to counterbalance it.

He encourages them to fervency in prayer

mate you against such hardships; or, in a word, whatever your exigencies or necessities may be, ask the Divine assistance in prayer, and it shall be given you; seek it, and you shall find it; and if it be a while delayed, knock with repeated importunity at the door of mercy, and it shall at length be graciously opened to you. To this you are encouraged by the experience of every praying soul; for every one that asketh aright receiveth; and he that diligently seeketh, findeth; and to him that patiently knocketh, [the door] shall be opened.

And indeed it is no inconsiderable encouragement which you may derive from that natural affection to your offspring which a merciful God has infused into the hearts of those of you that are parents; for what one man is there among you, in all this numerous assembly, who, if his son should ask him for bread, will give him a stone? Or if he ask him for a fish, will give him a serpent? Can you imagine any father could be so unnatural as to deny the necessary supplies of life to his hungry child; and instead of these to give him what would starve or poison him? If therefore you, imperfect and evil as you are, and some of you perhaps tenacious, froward, and unkind, yet know how to give good gifts to your children; if you find your hearts disposed and ready to communicate the best of what you have for their relief and sustenance, how much more will your almighty and all bountiful Father in heaven, who has a perfect sight of all your wants, and can with perfect ease supply them, and who himself has wrought into your hearts these benevolent affections, be ready

And indeed.] Dr. Whitby thinks that where the particle n is placed at the beginning of a sentence it is intended merely for a mark of interrogation; and in this way it is that he supposes we are to understand it here, and likewise in Mat. xx. 15; and 1 Cor. xiv. 36. But as the sense will very fitly bear it, I conceive that in each of these places it may be rendered indeed.

What one man is there among you? This seems to be the emphasis of πις ποις πις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις ποις π

And as what is added in the eleventh verse plainly expresses this sense, perhaps it might also be intended here. Young preachers will, I hope, observe how much life and force it adds to these discourses of our Lord that they so closely are directed, through the whole of them, as an immediate address to his hearers; and are not loose and general harangues, in the manner of those essays which are now grown so fashionable in pulpits. If any are grown too polite to learn true oratory from Christ, I wish they would at least learn it from Demosthenes, who, I doubt not, would have admired the eloquence of this sermon.

He teaches them to do as they would be done to.

to exceed you in expressing his kindness, so as freely to give good things to those that ask them of him by fervent and constant prayer?

Being animated therefore by his goodness, study to express your gratitude for it by your integrity and kindness to your fellow creatures; and take it as a most sacred rule, All things which ye would be willing that men should do to you, do ye also in like manner to them: treat them in every instance just as you would think it reasonable to be treated by them, if you were in their circumstances, and they in yours: for this is, in effect, a summary and abstract of all the human and social virtues recommended in the moral precepts of the law and the prophets; and it was one of the greatest ends of both to bring men to this equitable and amiable temper.

It will indeed be very difficult thus to overcome the prejudices of self love, and to subdue those other corruptions of the heart which oppose themselves to the obedience of the Divine laws; and the persecutions to which good men are often exposed will increase the difficulty:¹

g Being animated therefore by his goodness.] Some would have us to consider the particle vs in this passage as a mere expletive; but there is certainly a force in the connection beyond what most have observed. See the excellent discourses of Bishop Atterbury and Dr. Evans upon it; which illustrate the sense, reasonableness, and use, of this golden law, in a manner that deserves the most attentive perusal.

h One of the greatest ends of both.] I say one of the greatest, that this may be reconciled with our Lord’s declaring the love of God to be the first and great commandment (Mat. xxii. 38,) and it is indeed a most absurd and fatal error to imagine that the regulation of social life is the only end of religion. I fear many good natured deists will perish by taking this one principle for granted, and my heart is wounded with the sad apprehension of it.

i Persecutions—will increase the difficulty.] In order to reconcile what is here advanced with those passages which assert Christ’s voice to be easy, and the ways of wisdom to be ways of pleasantness, &c. a late learned writer thinks it necessary to suppose that this text refers entirely to the case of persecution; and that the strait gate is a

violent death, which lay at the end of the narrow way, and concluded the injuries and calamities which persecutors would bring upon Christians. (See Mr. Hallet’s Disc. Vol. III. p. 24—29.) But nothing is more certain than that Christ requires from all his disciples, in all ages and places, a life of mortification and self-denial; which, though it is mingled with and introductory to pleasures abundantly sufficient to counterbalance it, yet to corrupt nature is difficult and painful; (see Mat. v. 29, 30; xvi. 24; Rom. vi. 6; viii. 13; Col. iii. 5; Gal. v. 16, 17; and 1 Cor. ix. 26, 27.) However, therefore, I allow that persecutions are to be included among other difficulties, yet I can see no reason to believe that martyrdom was so common in the age of those to whom Christ addressed himself, as to be spoken of in such general language as the gate leading to life: not to insist upon it that our Lord now speaks of what then was, and not what would be the case in future years; and that he mentions the gate before the way; whereas I think Mr. Hallet’s interpretation would have required a different order. When Grotius refers the straitness of the gate to the difficulty of virtue itself, and the ruggedness of the way

G

• He cautions them against seducing teachers.

but I would press you to exert a becoming resolution, and courageously to enter in through the strait gate of selfdenial and holiness; for wide is the gate, and smooth and spacious the way which leads to destruction; and there are many who enter into destruction by it: And this they do because they are discouraged by the hardships which attend the entrance on a religious life, or must be expected in a progress in it; as they see that strait is the gate, and rugged and painful the way which leads to eternal life; and they who find it, and with a holy ardency and resolution press into it, so as to arrive at that blessed end, are comparatively few: see to it, therefore, that you be of that little number.

And it concerns you so much the rather to be careful about it, as the falsehood of many who set up for religious teachers will in some degree increase the difficulty and danger. Be therefore on your guard against those false prophets, who come to you indeed in the clothing of sheep, in the most specious forms of humility, innocence, and piety; but inwardly are ravenous wolves, which seek nothing but to feed themselves by the destruction of the flock. And you will find on a more accurate observation of their actions, that you may generally know them by their fruits, and discover, through

accidental oppositions, he seems to refine too much. Many parallel passages from heathen writers may be seen in him and Dr. Whitby.

Who come to you in the clothing of sheep. It is a very low thought to suppose that our Lord here refers to the rough habit worn by false prophets of old; for which purpose so many critics quote Zech. xiii. 4; and, very unaccountably, Heb. xi. 37. For, not to insist on the probability there is that those rough garments might be made of goats or camels hair rather than wool (compare 2 Kings i. 8; and Mat. iii. 4,) the beauty of the simile is lost by this interpretation. A wolf in sheep’s clothing is grown into a proverb for a wicked man that makes a great profession of religion, yet cannot dissemble so well as not to be discovered by attentive observation; which was just the character of the Pharisees in our Saviour’s days; see Mat. xxiii. 23—28; and Luke xi. 39—42.

You may know them by their fruits. The characters of men are not to be discovered by the doctrines that they teach; and therefore this cannot (as some have thought) be the meaning of knowing them who were their teachers by their fruits. It is more reasonable to explain it of their actions, which are often called fruits; (compare Mat. iii. 8; xxi. 43; John xv. 2, 5; and Col. i. 6.) It will be objected that bad men may teach good doctrines, and even the worst have been known to do it in some instances. But as to this, I answer that our Lord does not exhort his disciples to reject whatever such men taught, but only to be upon their guard against them, that they might not credit any thing merely on their authority. I only add that this caution would, by a parity of reason, extend to all that set up for teachers, as well as to prophets (not to insist on the latitude in which that word is used;) so that it would at least obliquely glance on the Pharisees whose influence over the people was

The tree is known by its fruits.

all their disguise, that base character which lurks beneath, and which may justly render you suspicious as to their doctrines: (2 Tim. iii. 5—9.) For *do men look to gather grapes from thorns, or figs from thistles?*ᵐ Or can it be expected by you, in a common way, that you should gather spiritual advantage, or should obtain religious improvement from the lessons of wicked men? Their influence, on the whole, will be more likely to debauch than edify your minds; for as the fruit will be agreeable in its nature and kind to the tree that produces it, even so, every good tree produces good fruit, but a corrupt tree produces bad fruit; and in like manner will the fruits that men produce be answerable to the habitual frame and disposition of their hearts. Nor can it indeed be otherwise in the usual course of things; for as a good tree cannot bear evil fruit, so neither can a corrupt tree bear good fruit; (compare Mat. xii. 33—35, sect. lxii.) And therefore, by the way to prevent such false pretenders to religion from being a lasting incumbrance and mischief, they shall assuredly be overtaken by the righteous judgment of God: and as you see that every tree which, after a competent trial, beareth not good fruit, how fair and flourishing soever it may seem, is cut down, and cast into the fire; such too will be the end of hypocritical professors and ungodly men, which it becomes you all seriously to consider. Upon the whole it will be found that there is now a difference in men’s characters correspondent to the great difference to be made in their future estate; so that I had reason to say, that you shall generally know them by their fruits: the disguise will fall off in an unguarded moment, and it will be your wisdom to observe and improve the signal.

injurious to the gospel, and so exceeding mischievous to those who had a veneration for them, that our Lord found it necessary often to repeat such cautions. See Mat. xv. 12, 13; xvi. 6; xxiii. 2, V seq. Mark viii. 15; and Luke xii. 1.

ᵐ Do men gather grapes from thorns, or figs from thistles? These words suppose

the plant was known to be a thorn or a thistle, and represent the folly of looking for grapes or figs from plants that had it not in their nature to bear them, or of expecting good from persons that were vicious and corrupt. Had Christ meant what has commonly been supposed, he would rather have said, You do not fit thorns on a vine, or thistles on a fig tree.

Reflections on the maxims Christ has taught us.

IMPROVEMENT.

WHEN will the happy time come in which Christians shall form themselves on these important maxims of their great Master! When shall they be known to be his disciples by the candour of their sentiments, the equity of their conduct, and the beneficence of their actions, as well as by the articles of their faith, and the forms of their worship! Let us all apply these charges to ourselves in the dear and awful name of him that gave them.

What can be more dreadful to us than to think of being severely judged by that God, without whose hourly forbearance and gracious indulgence we are all undone? Let us then exercise that mercy which we need: and to form our minds to this most reasonable temper, let us often be thinking of our own many infirmities, and be humbling ourselves before God on account of them.

7,8 Animated by the gracious invitations and the precious promises which are here given, with earnest importunity let us make our daily addresses to his throne; asking, that we may receive; seeking, that we may find; and knocking, that the door of mercy may be opened to us. And while any of us feel in our hearts the workings of parental tenderness towards our infant offspring, let us consider it as a delightful emblem of yet greater readiness in our heavenly Father to pity and relieve his children.

May universal righteousness and charity be practised by us in the whole of our behaviour, and may we always exercise ourselves herein to have a conscience void of offence, both towards God and towards men! (Acts xxiv. 16.) May we avoid all manner of injustice, and guard against the sallies of a proud and overbearing temper! May we be upright and benevolent in all our conduct; and make it our constant care to govern our actions by that most equitable rule, Of doing to others as we would reasonably desire they should do to us, on a change of our circumstances and theirs! Happy those generous souls in whom the bias of self-love is so rectified that they can, in this instance, hold the balance between themselves and others with an impartial and unwavering hand!

On the whole, let us remember that we ourselves are at last to be tried by the rule by which we are here directed to judge of others, even by the fruits which we produce. May God by his grace make the tree good, that the productions of it may be found to his glory and the refreshment of all around us, that we may not be cut down as cumberers of the ground, and cast into the fire!

it has no value for mere nominal professors.

e, which our blessed Redeemer has marked out ecepts as these, may indeed to corrupt nature d narrow, and the gate strait through which we let us encourage ourselves against all the diffilering that immortal life and glory to which they hen shall we, doubtless, prefer the most painful virtue, though with yet fewer companions than ably expect, to all those flowery and frequented ich go down to the chambers of death.

Matthew 7:21

es his sermon on the mount with a lively represe absolute necessity of a practical regard to his t. VII. 21, to the end.

MAT. VII. 21.

THESE are the precepts I thought proper to give you; and you must govern your lives by them, if ever you hope to find your account in the most diligent attendance on my ministry: for it is not every one who saith unto me, Lord, Lord, who is ready now in words to acknowledge me as his Master, or who at last with the most passionate and earnest cries entreats my mercy, that shall enter into the kingdom of heaven, and be admitted to the complete felicity in which the administration I am now opening shall finally terminate, but he only shall be entitled to that privilege who conscientiously performs in the main series of his life the holy will of my Father who is in heaven.

It will be your wisdom to attend to these things; for though you now see me in what may seem a mean and despicable form, the time will certainly come when I shall appear as the Universal Judge: and I now forewarn you, that many will say to me in that day, when their eternal state is to be determined, Lord, Lord, have we not been employed in distinguished offices in thy church, and been fur-

a Shall enter into the kingdom of heaven.] tutes us the subjects of his earthly kingdom, Here the kingdom of heaven must signify or members of his visible church. Compare that of glory above; for calling Christ Lord, Mat. viii. 11; Luke xiii. 28; and 1 Cor. i the very circumstance which consti- xv. 50.

The necessity of doing his will.

nished for them even by miraculous endowments? and in pursuance of them, have we not taught and prophesied in thy name? and in the authority of thy name have cast out devils? and in thy name have done many wonderful works? And nevertheless, I will then openly declare unto them, I never knew you, or never approved of your character, even when you made the most florid profession; and therefore depart from me, ye workers of iniquity: and whatever you that hear me may now imagine, that separation from me will be their everlasting destruction.

Hear therefore the conclusion of the whole matter, and seriously attend to it. Every one, whoever he be, and how great soever his former irregularites may have been, who heareth these my words, and doeth them; or in the main course of his life governs his temper and his actions by them, lays a solid foundation for present comfort and everlasting security and joy: I will compare him therefore to a prudent man who built his house upon a firm rock; And the stormy rain descended, and the floods came, and the winds blew, and beat with violence upon that house; and it fell not, for it was founded on a solid rock. And thus shall the good man’s hopes be established, when they come, as all must come, to the strictest trial. But every one that heareth these my sayings, and doeth them not, how constantly soever he may attend them, and whatever zeal he may profess for them, may justly be compared to a foolish man, who, without any care to secure the foundation, built his house upon the sand; And the stormy rain descended, and the floods came, and the winds blew with a tempestuous violence, and struck directly on that house; and it fell at once, and its ruin was great and wide as the building had

b I never knew you, or never approved of your character.] The word know is plainly used in this sense, Psal. i. 6; Mat. xxv. 12; 2 Tim. ii. 19; John x. 14; Rom. vii. 18; and perhaps 1 Cor. viii. 3.

c Even when you made the most florid profession.] This is a very remarkable circumstance that is strongly implied in c words, I NEVER knew you.

d Depart from me, ye workers of iniquity. There is an incomparable dignity in this whole passage, which I have endeavoured a little to illustrate in the paraphrase. The poor despised Jesus not only calls God his Father, but speaks as the Eternal Judge before whom men should beg and plead for their very lives, dreading banishment from him as their final destruction.

The excellence and dignity of Christ’s discourses.

been; a lively emblem of the ruin which will another day overwhelm the unhappy man who trusts to an outward profession and form of godliness, when he does not sincerely and, practically regard it.

And it came to pass, that when Jesus had finished these excellent sayings, the multitudes that heard him were struck with amazement at his doctrine. For in this and his other sermons he was still teaching them as one that had a Divine authority to dictate in his own name, and not as the scribes, their established teachers; who generally contented themselves with quoting the name and authority of some celebrated doctors of the former age, and that frequently to confirm some trifling remark or useless ceremony of human device: whereas the discourses of Christ were weighty and convincing, and always delivered with an air of seriousness, dignity, and majesty, becoming the great Prophet and King of his church, and the immediate Delegate from God to men.

IMPROVEMENT.

ay our admiration concur with theirs that heard our Lord, while we have the honour and pleasure these discourses as the inspired penmen have by the assistance of that Spirit who was to to their remembrance! Are we not struck with this Divine Teacher, so as to bear our witness to edifying words that proceeded out of his mouth?

When Jesus had finished these excellent sayings.] This plainly intimates that all this discourse was delivered at once, and consequently that several passages related by Luke, as spoken at different times, are repetitions of it; compare Mat. v. 3, & seq. with Luke vi. 20, & seq. Mat. v. 13, with Luke xiv. 34, 35. Mat. v. 25, with Luke xii. 58. Mat. vi. 9, & seq. with Luke xi. 2, & seq. Mat. vi. 20, 21; Luke xii. 33, 34. Mat. vi. 24, with Luke xvi. 13. Mat. vii. 1, & seq. with Luke vi. 37, & seq. and Mat. vii. 12-14, with Luke xiii. 24.

He was still teaching them.] Beza has well observed, that these words are refer to the continued course and general character of his teaching, of which this

discourse is a noble specimen; indeed so glorious a one, that I persuade myself the reader will pardon my having paraphrase it in so copious a manner.

To confirm some trifling remark, or useless ceremony of human device.] If we may judge of the teachings of the scribes in Christ’s days, by the Jewish Talmud, or even by their Mishnah, this was so omently the character of it, that nothing could be more justly contemptible; and their frigid and insipid comments and lessons could no more be compared with those strains of Divine eloquence with which our Lord’s discourses abounded, but a glow worm can be compared to the sun.

Multitudes follow Christ as he came from the mount.

Lect. Let us not content ourselves with applauding what we have heard, but let us go away and practise it. Shortly will that stormy day arise which must try the foundation of our hopes. God will lay judgment to the line, and righteousness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. How thankful should we be that God has laid in Zion for a foundation, a chief Corner stone, elect and precious; with an assurance that he that believeth on him shall not be confounded! (Compare Isa. xxviii. 16, & seq. and 1 Peter ii. 6.) But let every man take heed how he builds thereupon; lest the weight of his ruin be proportionable to the height of his hopes. (1 Cor. iii. 10.)

We say unto Christ, Lord, Lord; but let us remember this will not secure our entering into his heavenly kingdom. Whatever be our profession, or whatever our office in his church, the most splendid and honourable of our works will be vain, if we are found workers of iniquity; for our great Master will then disown us as those whom he has never approved. Blessed Jesus! it will then be in vain to fly to thee with the importunity of prayer, and to repeat the most earnest addresses. We would now, while yet there is room for it, fall down before thee, entreating thee to add the teachings of thy Spirit to those of thy word, that we may be effectually engaged to do the will of thine heavenly Father, that we may finally be confessed and owned by thee, and be admitted into the joy of our Lord!