Matthew 7
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Matthew 7
Judging Others
1Judge not, that ye be not judged.
Jamieson-Fausset-Brown
CHAPTER 7
Sermon on the Mount--concluded.
Mt 7:1-12. Miscellaneous Supplementary Counsels.
That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."
Censorious Judgment (Mt 7:1-5).
1. Judge not, that ye be not judged--To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.
CHAPTER 7
Sermon on the Mount--concluded.
Mt 7:1-12. Miscellaneous Supplementary Counsels.
That these verses are entirely supplementary is the simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been introduced with the same effect under any of the foregoing heads; but they spring out of the same great principles, and are but other forms and manifestations of the same evangelical "righteousness."
Censorious Judgment (Mt 7:1-5).
1. Judge not, that ye be not judged--To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.
The Pulpit Commentary
(2) As anxiety about the things of this life hinders us Godwards (Mat_6:19-34), so does censoriousness manwards (Mat_7:1-12), our Lord thus tacitly opposing two typically Jewish faults. Censoriousness—the personal danger of having it (Mat_7:1, Mat_7:2), its seriousness as a sign of ignorance and as a hindrance to spiritual vision (Mat_7:3-5), even though there must be a recognition of great moral differences (Mat_7:6). Grace to overcome it and to exercise judgment rightly can be obtained by prayer (Mat_7:7-11), the secret of overcoming being found in treating others as one would like to be treated one's self (Mat_7:12).
Parallel passage: Luk_6:37. Judge not. Not merely "do not condemn," for this would leave too much latitude; nor, on the other hand, "do not ever judge," for this is sometimes our duty; but "do not be always judging" (μὴ κρίνετε). Our Lord opposes the censorious spirit. "Let us therefore be lowly minded, brethren, laying aside all arrogance, and conceit, and folly, and anger, and let us do that which is written … most of all remembering the words of the Lord Jesus which he spake, teaching forbearance and brag-suffering; for thus he spake … 'As ye judge, so shall ye be judged,'" Clem. Romans, § 13; cf. 'Ab.,' 1.7 (Taylor), "Judge every man in the scale of merit;" i.e. let the scale incline towards the side of merit or acquittal. That ye be not judged; i.e. by God, with special reference to the last day (cf. Jas_2:12, Jas_2:13; Jas_5:9; Rom_2:3). Hardly of judgment by men, as Barrow (serm. 20.): "Men take it for allowable to retaliate in this way to the height, and stoutly to load the censorious man with censure."
(2) As anxiety about the things of this life hinders us Godwards (Mat_6:19-34), so does censoriousness manwards (Mat_7:1-12), our Lord thus tacitly opposing two typically Jewish faults. Censoriousness—the personal danger of having it (Mat_7:1, Mat_7:2), its seriousness as a sign of ignorance and as a hindrance to spiritual vision (Mat_7:3-5), even though there must be a recognition of great moral differences (Mat_7:6). Grace to overcome it and to exercise judgment rightly can be obtained by prayer (Mat_7:7-11), the secret of overcoming being found in treating others as one would like to be treated one's self (Mat_7:12).
Parallel passage: Luk_6:37. Judge not. Not merely "do not condemn," for this would leave too much latitude; nor, on the other hand, "do not ever judge," for this is sometimes our duty; but "do not be always judging" (μὴ κρίνετε). Our Lord opposes the censorious spirit. "Let us therefore be lowly minded, brethren, laying aside all arrogance, and conceit, and folly, and anger, and let us do that which is written … most of all remembering the words of the Lord Jesus which he spake, teaching forbearance and brag-suffering; for thus he spake … 'As ye judge, so shall ye be judged,'" Clem. Romans, § 13; cf. 'Ab.,' 1.7 (Taylor), "Judge every man in the scale of merit;" i.e. let the scale incline towards the side of merit or acquittal. That ye be not judged; i.e. by God, with special reference to the last day (cf. Jas_2:12, Jas_2:13; Jas_5:9; Rom_2:3). Hardly of judgment by men, as Barrow (serm. 20.): "Men take it for allowable to retaliate in this way to the height, and stoutly to load the censorious man with censure."
2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
Jamieson-Fausset-Brown
2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete--whatever standard of judgment ye apply to others.
it shall be measured to you again--This proverbial maxim is used by our Lord in other connections--as in Mr 4:24, and with a slightly different application in Lu 6:38--as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.
2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete--whatever standard of judgment ye apply to others.
it shall be measured to you again--This proverbial maxim is used by our Lord in other connections--as in Mr 4:24, and with a slightly different application in Lu 6:38--as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.
The Pulpit Commentary
Parallels to the second clause in Luk_6:38 and Mar_4:24, For. Explanatory of" that ye be not judged." The principle of your own judgment will be applied in turn to yourselves. With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. The judgment (κρίμα) is the verdict; the measure is the severity or otherwise of the verdict. In both clauses the passives refer to judgment by God, as is even more clear in Mar_4:24. The saying, "with what measure," etc., is found in Mishua, 'Sotah,' Mar_1:7 ("With the measure with which a man measures do they measure to him"), where it is applied to the jus talionis in the case of a woman suspected of adultery (Num_5:11-31). Again. Omitted by the Revised Version, with the manuscripts. It was naturally inserted by the copyists, either as an unconscious deduction or from the parallel passage in Luke; but it is absent in the characteristically Jewish form of the saying found in the Mishna.
Parallels to the second clause in Luk_6:38 and Mar_4:24, For. Explanatory of" that ye be not judged." The principle of your own judgment will be applied in turn to yourselves. With what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. The judgment (κρίμα) is the verdict; the measure is the severity or otherwise of the verdict. In both clauses the passives refer to judgment by God, as is even more clear in Mar_4:24. The saying, "with what measure," etc., is found in Mishua, 'Sotah,' Mar_1:7 ("With the measure with which a man measures do they measure to him"), where it is applied to the jus talionis in the case of a woman suspected of adultery (Num_5:11-31). Again. Omitted by the Revised Version, with the manuscripts. It was naturally inserted by the copyists, either as an unconscious deduction or from the parallel passage in Luke; but it is absent in the characteristically Jewish form of the saying found in the Mishna.
3And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
Jamieson-Fausset-Brown
3. And why beholdest thou the mote--"splinter," here very well rendered "mote," denoting any small fault.
that is in thy brother's eye, but considerest not the beam that is in thine own eye?--denoting the much greater fault which we overlook in ourselves.
3. And why beholdest thou the mote--"splinter," here very well rendered "mote," denoting any small fault.
that is in thy brother's eye, but considerest not the beam that is in thine own eye?--denoting the much greater fault which we overlook in ourselves.
The Pulpit Commentary
The heinousness of censoriousness as a hindrance to one's self and to one's work for others.
Parallel passage: Luk_6:41. And why—when it is so contrary to common sense—beholdest thou the mote, etc.? A Jewish proverbial saying, e.g. Talm. Bab., 'Bab. Bathra,' 15b, Rabbi Jochanan (third century A.D.),expounding Rth_1:1, says, "A generation which when under judgment (טפשנש) judgeth its judges. When one saith to a man, Cast out the mote out of thine eyes, he saith (in answer), Cast out the beam out of thine eyes." In Talm. Bab., 'Erach.,' 16b, "Out of thy teeth" seems to be the right reading. In these verses the "eye" is usually taken as belonging solely to the illustration, and as not itself representing any one object. It may be so, but it has been used so recently (Mat_6:22) of the spiritual sense that it is more natural to take it so here. In this case the thought of the passage is of faults existing in a man's spiritual sense hindering his spiritual vision. The censorious man sees any fault, however small, readily enough in others, but does not see the much greater fault which he himself as a matter of fact has—his own censoriousness. This censoriousness is not a slight, but a great hindrance to his own spiritual vision, much more to his being of use in removing hindrances from the eye of another. The mote; τὸ κάρδος; Latt. festucam; any small vegetable body. The English word is from the Anglo-Saxon mot, "a small particle" (cf. further Luk_6:41, note). Observe that our Lord allows that there is something wrong with the brother's spiritual vision, just as he allows that the unmerciful servant had a real debt owing to him. That is in thy brother's eye (Mat_5:22, note). Our Lord is here speaking of the relation of believers to fellow-believers. He tacitly contrasts the censoriousness of the Pharisees towards fellow-Jews (Joh_7:49). But considerest not (οὐ κατανοεῖς). With any attention of mind; contrast Rom_4:19 (Abraham gave earnest consideration to his own age, and yet believed). The beam. So huge a piece of wood is there in thine own eye. That is in thine own eye. The order of the Greek lays still more emphasis on the fact that, though in thy very own eye there is a beam, thou payest no regard to that (cf. Rom_4:5, note).
The heinousness of censoriousness as a hindrance to one's self and to one's work for others.
Parallel passage: Luk_6:41. And why—when it is so contrary to common sense—beholdest thou the mote, etc.? A Jewish proverbial saying, e.g. Talm. Bab., 'Bab. Bathra,' 15b, Rabbi Jochanan (third century A.D.),expounding Rth_1:1, says, "A generation which when under judgment (טפשנש) judgeth its judges. When one saith to a man, Cast out the mote out of thine eyes, he saith (in answer), Cast out the beam out of thine eyes." In Talm. Bab., 'Erach.,' 16b, "Out of thy teeth" seems to be the right reading. In these verses the "eye" is usually taken as belonging solely to the illustration, and as not itself representing any one object. It may be so, but it has been used so recently (Mat_6:22) of the spiritual sense that it is more natural to take it so here. In this case the thought of the passage is of faults existing in a man's spiritual sense hindering his spiritual vision. The censorious man sees any fault, however small, readily enough in others, but does not see the much greater fault which he himself as a matter of fact has—his own censoriousness. This censoriousness is not a slight, but a great hindrance to his own spiritual vision, much more to his being of use in removing hindrances from the eye of another. The mote; τὸ κάρδος; Latt. festucam; any small vegetable body. The English word is from the Anglo-Saxon mot, "a small particle" (cf. further Luk_6:41, note). Observe that our Lord allows that there is something wrong with the brother's spiritual vision, just as he allows that the unmerciful servant had a real debt owing to him. That is in thy brother's eye (Mat_5:22, note). Our Lord is here speaking of the relation of believers to fellow-believers. He tacitly contrasts the censoriousness of the Pharisees towards fellow-Jews (Joh_7:49). But considerest not (οὐ κατανοεῖς). With any attention of mind; contrast Rom_4:19 (Abraham gave earnest consideration to his own age, and yet believed). The beam. So huge a piece of wood is there in thine own eye. That is in thine own eye. The order of the Greek lays still more emphasis on the fact that, though in thy very own eye there is a beam, thou payest no regard to that (cf. Rom_4:5, note).
4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
Jamieson-Fausset-Brown
4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?
The Pulpit Commentary
Parallel passage: Luk_6:42. Or. A second case is supposed. You may only see the mote or you may offer to remove it. How; with any conscience. Wilt thou say to thy brother, Let me pull out? Let me (ἄφες, Luk_3:15). There is nothing here of the rudeness that so often accompanies censeriousness. Pull out; Revised Version, cast out (ἐκβάλω). The thought is of the completeness, not the method, of the removal (of. Mat_9:38). A beam; the beam (Revised Version); i.e. the beam already mentioned.
Parallel passage: Luk_6:42. Or. A second case is supposed. You may only see the mote or you may offer to remove it. How; with any conscience. Wilt thou say to thy brother, Let me pull out? Let me (ἄφες, Luk_3:15). There is nothing here of the rudeness that so often accompanies censeriousness. Pull out; Revised Version, cast out (ἐκβάλω). The thought is of the completeness, not the method, of the removal (of. Mat_9:38). A beam; the beam (Revised Version); i.e. the beam already mentioned.
5Thou 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.
Jamieson-Fausset-Brown
5. 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 (Mt 7:6). The opposite extreme to that of censoriousness is here condemned--want of discrimination of character.
5. 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 (Mt 7:6). The opposite extreme to that of censoriousness is here condemned--want of discrimination of character.
The Pulpit Commentary
Parallel passage: Luk_6:42. Thou hypocrite (Mat_6:2, note). The thought here is of the personation of a part (a man free from impediment in his vision)which does not belong to you. First cast out the beam out of thine own eye, In Luk_6:3 the order of the words lays the emphasis on "thine;" here, on the eye. It is in thine eye, of all places, that the beam now is. And then shalt thou see clearly to cast out the mote out of thy brother's eye. Surely a promise as well as a statement. See clearly (διαβλέψεις, δια- discriminatingly); as in the right text of Mar_8:25, itself after the recovery of full power of sight. See clearly. Not the mote (Mar_8:3), but to cast out the mote. The verse seems to imply that if the spirit of censoriousness be absent, it will be possible for us to remove "motes" from the eyes of our brothers. Thus the passage as a whole does not say that we never ought to try to remove such "motes," but that this is monstrous and almost impossible so long as we ourselves have a fault of so much magnitude as censoriousness.
Parallel passage: Luk_6:42. Thou hypocrite (Mat_6:2, note). The thought here is of the personation of a part (a man free from impediment in his vision)which does not belong to you. First cast out the beam out of thine own eye, In Luk_6:3 the order of the words lays the emphasis on "thine;" here, on the eye. It is in thine eye, of all places, that the beam now is. And then shalt thou see clearly to cast out the mote out of thy brother's eye. Surely a promise as well as a statement. See clearly (διαβλέψεις, δια- discriminatingly); as in the right text of Mar_8:25, itself after the recovery of full power of sight. See clearly. Not the mote (Mar_8:3), but to cast out the mote. The verse seems to imply that if the spirit of censoriousness be absent, it will be possible for us to remove "motes" from the eyes of our brothers. Thus the passage as a whole does not say that we never ought to try to remove such "motes," but that this is monstrous and almost impossible so long as we ourselves have a fault of so much magnitude as censoriousness.
6Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
Jamieson-Fausset-Brown
6. Give not that which is holy unto the dogs--savage or snarling haters of truth and righteousness.
neither cast ye your pearls before swine--the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally.
lest they trample them under their feet--as swine do.
and turn again and rend you--as dogs do. Religion is brought into contempt, and its professors insulted, when it is forced upon those who cannot value it and will not have it. But while the indiscriminately zealous have need of this caution, let us be on our guard against too readily setting our neighbors down as dogs and swine, and excusing ourselves from endeavoring to do them good on this poor plea.
Prayer (Mt 7:7-11). Enough, one might think, had been said on this subject in Mt 6:5-15. But the difficulty of the foregoing duties seems to have recalled the subject, and this gives it quite a new turn. "How shall we ever be able to carry out such precepts as these, of tender, holy, yet discriminating love?" might the humble disciple inquire. "Go to God with it," is our Lord's reply; but He expresses this with a fulness which leaves nothing to be desired, urging now not only confidence, but importunity in prayer.
6. Give not that which is holy unto the dogs--savage or snarling haters of truth and righteousness.
neither cast ye your pearls before swine--the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally.
lest they trample them under their feet--as swine do.
and turn again and rend you--as dogs do. Religion is brought into contempt, and its professors insulted, when it is forced upon those who cannot value it and will not have it. But while the indiscriminately zealous have need of this caution, let us be on our guard against too readily setting our neighbors down as dogs and swine, and excusing ourselves from endeavoring to do them good on this poor plea.
Prayer (Mt 7:7-11). Enough, one might think, had been said on this subject in Mt 6:5-15. But the difficulty of the foregoing duties seems to have recalled the subject, and this gives it quite a new turn. "How shall we ever be able to carry out such precepts as these, of tender, holy, yet discriminating love?" might the humble disciple inquire. "Go to God with it," is our Lord's reply; but He expresses this with a fulness which leaves nothing to be desired, urging now not only confidence, but importunity in prayer.
The Pulpit Commentary
Matthew only. Give not that which is holy, etc. While you are not to be censorious towards brethren (verses 1-5), you must recognize the great and fundamental differences that there are between men. You must not treat those who are mere dogs and swine as if they were able to appreciate either the holiness or the beauty and wealth of spiritual truth. Give Observe that "give," "cast," are naturally used of feeding dogs and swine respectively. That which is holy (τὸ ἅγιον). The metaphor is taken from the law that the things offered in sacrifice were no longer to be treated as common food (Le Mat_22:1-16, especially Mat_22:14, τὸ ἅγιον). Unto the dogs. The scavengers of Eastern cities, which by nature and habit love and greedily devour the most unholy of things (cf. Exo_22:31). Neither cast ye your pearls, Pearls. Only here and Mat_13:45, Mat_13:46 in the Gospels. In form not so very unlike swine's food of beans or nuts, they here represent the beauty and precious wealth of the various parts of the Gospel, in which Christ's disciples are accustomed to delight (ὑμῶν). Ignatius ('Ephesians,' § 11) calls his bonds his "spiritual pearls." Before swine; before the swine (Revised Version). Probably in both cases the article is used with the object of bringing the particular dogs and swine to whom these are given more vividly before us. Swine. Which have no care for such things, but rather wallow in filth (2Pe_2:22). Dogs... swine. The terms seem to so far indicate different classes of men, or more truly different characters in men, as that the one term points to the greedy participation of the wicked in open profanation, the ether to the sottish indifference of sinners to that which is most attractive. Lest they; i.e. the swine. Dogs, even though wild in the East, would not "tread down" the food. Trample them under their feet (Mat_5:13). In ignorance of their real worth and in disappointment that they do not afford them satisfaction (For the future, καταπατήσουσιν, cf. Mat_5:25, note.) It here expresses the greater certainty of the trampling than of the rending (aorist subjective). And turn again—Revised Version omits "again"—and rend you. In rage at the disappointment experienced. The clause expresses the personal enmity which those who wilfully reject the gospel often feel towards those that have offered it to them. It might be thought difficult to carry out this command, as it is evident that we cannot know beforehand who will accept the gospel or not. But in cases where the character of the person is not known (e.g. as when St. Paul preached at Athens, etc.), the command does not apply. Our Lord supposes the case where the character is apparent (cf. 1Ti_5:24). Theodoret, in quoting this verse, adds, "My mysteries are tot me and mine," which, clearly an adaptation of Symmachus and Theodotion's rendering of Isa_24:16, יל יזר (cf. also Targ. Jon.), seems to have become almost an authorized, and certainly a true, interpretation of our verse.
Matthew only. Give not that which is holy, etc. While you are not to be censorious towards brethren (verses 1-5), you must recognize the great and fundamental differences that there are between men. You must not treat those who are mere dogs and swine as if they were able to appreciate either the holiness or the beauty and wealth of spiritual truth. Give Observe that "give," "cast," are naturally used of feeding dogs and swine respectively. That which is holy (τὸ ἅγιον). The metaphor is taken from the law that the things offered in sacrifice were no longer to be treated as common food (Le Mat_22:1-16, especially Mat_22:14, τὸ ἅγιον). Unto the dogs. The scavengers of Eastern cities, which by nature and habit love and greedily devour the most unholy of things (cf. Exo_22:31). Neither cast ye your pearls, Pearls. Only here and Mat_13:45, Mat_13:46 in the Gospels. In form not so very unlike swine's food of beans or nuts, they here represent the beauty and precious wealth of the various parts of the Gospel, in which Christ's disciples are accustomed to delight (ὑμῶν). Ignatius ('Ephesians,' § 11) calls his bonds his "spiritual pearls." Before swine; before the swine (Revised Version). Probably in both cases the article is used with the object of bringing the particular dogs and swine to whom these are given more vividly before us. Swine. Which have no care for such things, but rather wallow in filth (2Pe_2:22). Dogs... swine. The terms seem to so far indicate different classes of men, or more truly different characters in men, as that the one term points to the greedy participation of the wicked in open profanation, the ether to the sottish indifference of sinners to that which is most attractive. Lest they; i.e. the swine. Dogs, even though wild in the East, would not "tread down" the food. Trample them under their feet (Mat_5:13). In ignorance of their real worth and in disappointment that they do not afford them satisfaction (For the future, καταπατήσουσιν, cf. Mat_5:25, note.) It here expresses the greater certainty of the trampling than of the rending (aorist subjective). And turn again—Revised Version omits "again"—and rend you. In rage at the disappointment experienced. The clause expresses the personal enmity which those who wilfully reject the gospel often feel towards those that have offered it to them. It might be thought difficult to carry out this command, as it is evident that we cannot know beforehand who will accept the gospel or not. But in cases where the character of the person is not known (e.g. as when St. Paul preached at Athens, etc.), the command does not apply. Our Lord supposes the case where the character is apparent (cf. 1Ti_5:24). Theodoret, in quoting this verse, adds, "My mysteries are tot me and mine," which, clearly an adaptation of Symmachus and Theodotion's rendering of Isa_24:16, יל יזר (cf. also Targ. Jon.), seems to have become almost an authorized, and certainly a true, interpretation of our verse.
Ask, Seek, Knock
7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
Jamieson-Fausset-Brown
7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you--Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.
7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you--Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a different light. We ask for what we wish; we seek for what we miss; we knock for that from which we feel ourselves shut out. Answering to this threefold representation is the triple assurance of success to our believing efforts. "But ah!" might some humble disciple say, "I cannot persuade myself that I have any interest with God." To meet this, our Lord repeats the triple assurance He had just given, but in such a form as to silence every such complaint.
The Pulpit Commentary
Ask, and it shall be given you, etc. Parallel passage: Luk_11:9-13. Nearly verbally identical, but in the son's request, reads "egg" and "scorpion" for "bread" and "stone," and reverses the order of the sentences.
In Luke the verses are closely connected ("and I say unto you") with the parable of the friend at midnight, which itself immediately follows the Lord's Prayer. It seems probable that, as with the Lord's Prayer (Luk_6:9-13, note), so with these verses, the original position is given in Luke; yet, as also with the Lord's Prayer, Matthew's form of the individual clauses may be the more original (cf. verse 11, note). With the general promise contained in these verses, cf. Mar_11:24.
The connexion with the preceding verse is probably not
(1) pray for others who have no apparent capacity for receiving the truths of the gospel (Weiss); nor
(2) in answer to the question suggested by Mar_11:6, if this be the measure of the Divine dealings, what bounties can sinners expect at God's hands? Let them, nevertheless, ask of God, and it shall be given them (cf. Alford); but
(3) in close connexion with the whole subject from Mar_11:1-6, you feel conscious of want of wisdom for the true and loving judgment of others without censoriousness—ask for this special grace. With this connexion Mar_11:12 follows on naturally; i.e. the key to the right treatment of others may be found in one's own feelings and wishes; from the perception of what we desire to receive from others we may learn what others ought to receive from us.
Ask … seek … knock. Gradation in urgency. Further, the three clauses think of the Giver, the sphere in which the gift lies, the obstacles in the way of obtaining it.
Ask, and it shall be given you, etc. Parallel passage: Luk_11:9-13. Nearly verbally identical, but in the son's request, reads "egg" and "scorpion" for "bread" and "stone," and reverses the order of the sentences.
In Luke the verses are closely connected ("and I say unto you") with the parable of the friend at midnight, which itself immediately follows the Lord's Prayer. It seems probable that, as with the Lord's Prayer (Luk_6:9-13, note), so with these verses, the original position is given in Luke; yet, as also with the Lord's Prayer, Matthew's form of the individual clauses may be the more original (cf. verse 11, note). With the general promise contained in these verses, cf. Mar_11:24.
The connexion with the preceding verse is probably not
(1) pray for others who have no apparent capacity for receiving the truths of the gospel (Weiss); nor
(2) in answer to the question suggested by Mar_11:6, if this be the measure of the Divine dealings, what bounties can sinners expect at God's hands? Let them, nevertheless, ask of God, and it shall be given them (cf. Alford); but
(3) in close connexion with the whole subject from Mar_11:1-6, you feel conscious of want of wisdom for the true and loving judgment of others without censoriousness—ask for this special grace. With this connexion Mar_11:12 follows on naturally; i.e. the key to the right treatment of others may be found in one's own feelings and wishes; from the perception of what we desire to receive from others we may learn what others ought to receive from us.
Ask … seek … knock. Gradation in urgency. Further, the three clauses think of the Giver, the sphere in which the gift lies, the obstacles in the way of obtaining it.
8For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
Jamieson-Fausset-Brown
8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened--Of course, it is presumed that he asks aright--that is, in faith--and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering (undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord" (Jas 1:5-7). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (Jas 4:3).
8. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened--Of course, it is presumed that he asks aright--that is, in faith--and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering (undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord" (Jas 1:5-7). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts" (Jas 4:3).
The Pulpit Commentary
For every one that asketh receiveth. Every one that asketh of God receiveth, for he is not the censorious Judge that you are inclined to be in your dealings with others. Therefore ask expectantly. He "giveth to all liberally, and upbraideth not" (Jas_1:5).
Mat_7:9, Mat_7:10
Or what man is there of you, etc.? Or. Is not what I say true? or—if you think not—what man of you yourselves would act otherwise towards his own son? Our Lord appeals to the experience and natural feelings of his hearers themselves to emphasize the readiness of the Father—"your Father," whose nature you share, and from whom you derive your feelings of fatherhood (Eph_3:15)—to grant the prayers of his children. Observe:
(1) Our Lord assumes that our natural feelings are of the same kind as God's.
(2) Our Lord speaks of God's children asking him for gifts (cf. Mat_5:16, note).
(3) Our Lord does not suggest, "Will he absolutely refuse him?" but "Will he give him something which is an answer in appearance only (a stone for bread, a serpent for a fish)?" i.e. our Lord implies that God's gifts, like an earthly father's to his son, are such as really and completely to satisfy the need which is expressing itself. A blessed encouragement, for he will thus answer the underlying desire, though not necessarily the verbal expression of the prayer. So when Monica prayed that her son might not sail to Rome, God did not grant this, but gave her "the hinge of her desire," for it was Augustine's journey to Italy that was the means of his conversion. Bread … fish. The most usual food on the Lake of Galilee (cf. Mat_14:17; Joh_6:9; cf. Mat_4:3, note).
For every one that asketh receiveth. Every one that asketh of God receiveth, for he is not the censorious Judge that you are inclined to be in your dealings with others. Therefore ask expectantly. He "giveth to all liberally, and upbraideth not" (Jas_1:5).
Mat_7:9, Mat_7:10
Or what man is there of you, etc.? Or. Is not what I say true? or—if you think not—what man of you yourselves would act otherwise towards his own son? Our Lord appeals to the experience and natural feelings of his hearers themselves to emphasize the readiness of the Father—"your Father," whose nature you share, and from whom you derive your feelings of fatherhood (Eph_3:15)—to grant the prayers of his children. Observe:
(1) Our Lord assumes that our natural feelings are of the same kind as God's.
(2) Our Lord speaks of God's children asking him for gifts (cf. Mat_5:16, note).
(3) Our Lord does not suggest, "Will he absolutely refuse him?" but "Will he give him something which is an answer in appearance only (a stone for bread, a serpent for a fish)?" i.e. our Lord implies that God's gifts, like an earthly father's to his son, are such as really and completely to satisfy the need which is expressing itself. A blessed encouragement, for he will thus answer the underlying desire, though not necessarily the verbal expression of the prayer. So when Monica prayed that her son might not sail to Rome, God did not grant this, but gave her "the hinge of her desire," for it was Augustine's journey to Italy that was the means of his conversion. Bread … fish. The most usual food on the Lake of Galilee (cf. Mat_14:17; Joh_6:9; cf. Mat_4:3, note).
9Or what man is there of you, whom if his son ask bread, will he give him a stone?
Jamieson-Fausset-Brown
9. Or what man is there of you, whom if his son ask bread--a loaf.
will he give him a stone?--round and smooth like such a loaf or cake as was much in use, but only to mock him.
9. Or what man is there of you, whom if his son ask bread--a loaf.
will he give him a stone?--round and smooth like such a loaf or cake as was much in use, but only to mock him.
10Or if he ask a fish, will he give him a serpent?
Jamieson-Fausset-Brown
10. Or if he ask a fish, will he give him a serpent?--like it, indeed, but only to sting him.
10. Or if he ask a fish, will he give him a serpent?--like it, indeed, but only to sting him.
11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
Jamieson-Fausset-Brown
11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him!--Bad as our fallen nature is, the father in us is not extinguished. What a heart, then, must the Father of all fathers have towards His pleading children! In the corresponding passage in Luke (see on Lu 11:13), instead of "good things," our Lord asks whether He will not much more give the Holy Spirit to them that ask Him. At this early stage of His ministry, and before such an audience, He seems to avoid such sharp doctrinal teaching as was more accordant with His plan at the riper stage indicated in Luke, and in addressing His own disciples exclusively.
Golden Rule (Mt 7:12).
11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him!--Bad as our fallen nature is, the father in us is not extinguished. What a heart, then, must the Father of all fathers have towards His pleading children! In the corresponding passage in Luke (see on Lu 11:13), instead of "good things," our Lord asks whether He will not much more give the Holy Spirit to them that ask Him. At this early stage of His ministry, and before such an audience, He seems to avoid such sharp doctrinal teaching as was more accordant with His plan at the riper stage indicated in Luke, and in addressing His own disciples exclusively.
Golden Rule (Mt 7:12).
The Pulpit Commentary
Parallel passage: Luk_11:13. If ye then being evil. Application of the thought of Luk_11:9, Luk_11:10, with further emphasis on the evil of human nature. If you with your moral worthlessness (Mat_6:13, note), etc. (cf. also Mat_12:34). Being (οντες). The presence here in the parallel passage of Luke of his common word ὑπάρχοντες points to St. Matthew's form of the sentence being the more original. Know; intuitively (οἴδατε). Notwithstanding, then, the evil bent of fallen human nature, there is some good still remaining. How much more shall your Father which is in heaven. "In quo nulla est malitia" (Bengel). Give good things. Observe:
(1) In the parallel passage in Luke, "the Holy Spirit," or, more strictly, an outpouring of the Holy Spirit (Πνεῦμα Αγιον). The historian of the early Church not unnaturally singles out that gift which ultimately produces all others; but St. Matthew, keeping to the general subject of wisdom, etc., in the treatment of our brethren, uses a more distributive expression which yet includes the particular gift asked for.
(2) Is the omission of the word "gifts" in this clause to be accounted for by our Lord not wishing to suggest that the grace asked for is so given as that it can afterwards be possessed apart from the Giver?
Parallel passage: Luk_11:13. If ye then being evil. Application of the thought of Luk_11:9, Luk_11:10, with further emphasis on the evil of human nature. If you with your moral worthlessness (Mat_6:13, note), etc. (cf. also Mat_12:34). Being (οντες). The presence here in the parallel passage of Luke of his common word ὑπάρχοντες points to St. Matthew's form of the sentence being the more original. Know; intuitively (οἴδατε). Notwithstanding, then, the evil bent of fallen human nature, there is some good still remaining. How much more shall your Father which is in heaven. "In quo nulla est malitia" (Bengel). Give good things. Observe:
(1) In the parallel passage in Luke, "the Holy Spirit," or, more strictly, an outpouring of the Holy Spirit (Πνεῦμα Αγιον). The historian of the early Church not unnaturally singles out that gift which ultimately produces all others; but St. Matthew, keeping to the general subject of wisdom, etc., in the treatment of our brethren, uses a more distributive expression which yet includes the particular gift asked for.
(2) Is the omission of the word "gifts" in this clause to be accounted for by our Lord not wishing to suggest that the grace asked for is so given as that it can afterwards be possessed apart from the Giver?
12Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
Jamieson-Fausset-Brown
12. Therefore--to say all in one word.
all things whatsoever ye would that men should do to you, do ye even so to them--the same thing and in the same way.
for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jas 2:8; compare Ro 13:9). It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. But so expressed as it is here--in immediate connection with, and as the sum of such duties as has been just enjoined, and such principles as had been before taught--it is to be found nowhere else. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men effectually and widely exemplify it in their practice. The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them.
Mt 7:13-29. Conclusion and Effect of the Sermon on the Mount.
We have here the application of the whole preceding discourse.
Conclusion of the Sermon on the Mount (Mt 7:13-27). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence--end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it--at whatever cost. This gives occasion to the two opening verses of this application.
12. Therefore--to say all in one word.
all things whatsoever ye would that men should do to you, do ye even so to them--the same thing and in the same way.
for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jas 2:8; compare Ro 13:9). It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. But so expressed as it is here--in immediate connection with, and as the sum of such duties as has been just enjoined, and such principles as had been before taught--it is to be found nowhere else. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men effectually and widely exemplify it in their practice. The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them.
Mt 7:13-29. Conclusion and Effect of the Sermon on the Mount.
We have here the application of the whole preceding discourse.
Conclusion of the Sermon on the Mount (Mt 7:13-27). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to involve self-sacrifice at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence--end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it--at whatever cost. This gives occasion to the two opening verses of this application.
The Pulpit Commentary
Mat_7:12, parallel passage: Luk_6:31; 12b, Matthew only. All things therefore. Therefore. Summing up the lesson of verses 1-11 (cf. verse 7, note). In consequence of all that I have said about censoriousness and the means of overcoming it, let the very opposite feeling rule your conduct towards others. Let all (emphatic) your dealings with men be conducted in the same spirit in which you would desire them to deal with you. Even so. Not "these things" do ye to them; for our Lord carefully avoids any expression that might lead to a legal enumeration of different details, but "thus" (οὕτως), referring to the character of your own wishes. (For this "golden rule," cf. Tobit 4:15 (negative form); cf. also patristic references in Resch, 'Agrapha,' pp. 95, 135.) On the occasional similarity of pre-Christian writings to the teaching of our Lord, Augustine (vide Trench, 'Serm.,' in loc.) well says it is "the glory of the written and spoken law, that it is the transcript of that which was from the first, and not merely as old as this man or that, but as the Creation itself, a reproduction of that obscured and forgotten law written at the beginning by the finger of God on the hearts of all men. When, therefore, heathen sages or poets proclaimed any part of this, they had not thereby anticipated Christ; they had only deciphered some fragment of that law, which he gave from the first, and which, when men, exiles and fugitives from themselves and from the knowledge of their own hearts, had lost the power of reading, tie came in the flesh to read to them anew, and to bring out the well-nigh obliterated characters afresh." (Compare also Bishop Lightfoot's essay on "St. Paul and Seneca," in his 'Philippians.') For this is the law and the prophets. For this. This principle of action and mode of life is, in fact, the sum of all Bible teaching (cf. Le 19:18). Observe:
(1) Our Lord brings out the same thought, but with its necessary limitation to the second table, in Mat_22:40 (cf. Rom_13:10).
(2) Our Lord thus returns to the main subject of his sermon, the relation in which he and his must stand to the Law (Mat_5:17).
Mat_7:12, parallel passage: Luk_6:31; 12b, Matthew only. All things therefore. Therefore. Summing up the lesson of verses 1-11 (cf. verse 7, note). In consequence of all that I have said about censoriousness and the means of overcoming it, let the very opposite feeling rule your conduct towards others. Let all (emphatic) your dealings with men be conducted in the same spirit in which you would desire them to deal with you. Even so. Not "these things" do ye to them; for our Lord carefully avoids any expression that might lead to a legal enumeration of different details, but "thus" (οὕτως), referring to the character of your own wishes. (For this "golden rule," cf. Tobit 4:15 (negative form); cf. also patristic references in Resch, 'Agrapha,' pp. 95, 135.) On the occasional similarity of pre-Christian writings to the teaching of our Lord, Augustine (vide Trench, 'Serm.,' in loc.) well says it is "the glory of the written and spoken law, that it is the transcript of that which was from the first, and not merely as old as this man or that, but as the Creation itself, a reproduction of that obscured and forgotten law written at the beginning by the finger of God on the hearts of all men. When, therefore, heathen sages or poets proclaimed any part of this, they had not thereby anticipated Christ; they had only deciphered some fragment of that law, which he gave from the first, and which, when men, exiles and fugitives from themselves and from the knowledge of their own hearts, had lost the power of reading, tie came in the flesh to read to them anew, and to bring out the well-nigh obliterated characters afresh." (Compare also Bishop Lightfoot's essay on "St. Paul and Seneca," in his 'Philippians.') For this is the law and the prophets. For this. This principle of action and mode of life is, in fact, the sum of all Bible teaching (cf. Le 19:18). Observe:
(1) Our Lord brings out the same thought, but with its necessary limitation to the second table, in Mat_22:40 (cf. Rom_13:10).
(2) Our Lord thus returns to the main subject of his sermon, the relation in which he and his must stand to the Law (Mat_5:17).
The Narrow Gate
13Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
Jamieson-Fausset-Brown
13. Enter ye in at the strait gate--as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Lu 13:24), "Strive to enter in at the strait gate."
for wide is the gate--easily entered.
and broad is the way--easily trodden.
that leadeth to destruction, and--thus lured "many there be which go in thereat."
13. Enter ye in at the strait gate--as if hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke (Lu 13:24), "Strive to enter in at the strait gate."
for wide is the gate--easily entered.
and broad is the way--easily trodden.
that leadeth to destruction, and--thus lured "many there be which go in thereat."
The Pulpit Commentary
(4) Epilogue (cf. Mat_5:3, note). Dare to take up this position, which has been laid down in Mt 5:21-7:12, involving though it must separation from the majority of men (Mat_7:13, Mat_7:14); and this notwithstanding the claim of others to reveal the Lord's mind, whose true nature, however, you shall perceive from their actions (Mat_7:15-20); they that work iniquity have neither present nor future union with me (Mat_7:21-23). Finally a solemn warning (Mat_7:24-27).
For Mat_7:13, Mat_7:14, cf. Luk_13:23, Luk_13:24, which, however (notwithstanding the similarity of Luk_13:25-27 to our Luk_13:21-23), were probably spoken later, and were perhaps suggested to both the disciples and the Master by this earlier saying. On the other hand, our Luk_13:14 seems so direct an answer to Luk_13:23 that it is not unlikely that this is one of the many passages placed by St. Matthew, or the authors of his sources, out of chronological order. Enter ye in. Show immediate energy and determination. Observe:
(1) In Luke, "strive (ἀγωνίζεσθε) to enter in"; here, "enter at once."
(2) In Luke, "through the narrow door" into, apparently, the final abiding-place; here, "through the narrow gate" into apparently the (perhaps long) road which takes us at last to full salvation. Thus in Luke our Lord speaks of continued striving; here, of immediate decision, in which, however, lies the assurance of ultimate success (cf. verse 14, end; also 1Jn_2:13). At the strait gate; Revised Version, by the narrow gate—the entrance resembling the road (verse 14, note). Chrysostom (in lot.), contrasting present trials with future happiness, says, "straitened is the way and narrow is the gate, but not the city." For wide is the gate, and Broad is the way. So also the Revised Version, but the Revised Version margin has, "some ancient authorities omit is the gate." (For a full discussion on the difficult question of the genuineness of ἡπύλη here, vide Westcott and Hort, 'App.') Westcott and Hort omit it, with א, Old Latin, and many Greek and Latin Fathers, and say that, though ἡπύλη is probably genuine in verse 14, "till the latter part of the fourth century the first ἡπύλῃ has no Greek or Latin patristic evidence in its favour, much against it." They think this is "one of those rare readings in which the true text has been preserved by א without extant uncial support … It was natural to scribes to set verse 13 in precisely antithetic contrast to verse 14; but the sense gains in force if there is no mention of two gates, and if the contrast in verse 13 is between the narrow gate and the broad and spacious way." There must be a definite entering upon the right way; no entrance upon the wrong way is necessary, men find themselves upon it only too easily, and it is "made level with stones" (Ecclesiasticus 21:10). Wide … broad. The second epithet (εὐρύχωρος) lays stress on there being plenty of space to walk in (Latt., spatiosa). That leadeth to destruction (εἰς τηλειαν); that "perishing" in which "the sons of perishing" perish (Joh_17:12). And many there be which; Revised Version, more exactly, and many be they that (καὶ πολλοί εἰσιν οἱεἰσερχόμενοι). Our Lord says that they that are perishing are many (cf. verse 14, note). Go in; Revised Version, enter in; keeping up the allusion to "enter ye in." Observe, however, that if ἡπύλη (vide supra) is false, the thought here is of entrance into the final issue of the way—ἡἀπώλεια. Thereat; Revised Version, thereby; i.e. by the way.
(4) Epilogue (cf. Mat_5:3, note). Dare to take up this position, which has been laid down in Mt 5:21-7:12, involving though it must separation from the majority of men (Mat_7:13, Mat_7:14); and this notwithstanding the claim of others to reveal the Lord's mind, whose true nature, however, you shall perceive from their actions (Mat_7:15-20); they that work iniquity have neither present nor future union with me (Mat_7:21-23). Finally a solemn warning (Mat_7:24-27).
For Mat_7:13, Mat_7:14, cf. Luk_13:23, Luk_13:24, which, however (notwithstanding the similarity of Luk_13:25-27 to our Luk_13:21-23), were probably spoken later, and were perhaps suggested to both the disciples and the Master by this earlier saying. On the other hand, our Luk_13:14 seems so direct an answer to Luk_13:23 that it is not unlikely that this is one of the many passages placed by St. Matthew, or the authors of his sources, out of chronological order. Enter ye in. Show immediate energy and determination. Observe:
(1) In Luke, "strive (ἀγωνίζεσθε) to enter in"; here, "enter at once."
(2) In Luke, "through the narrow door" into, apparently, the final abiding-place; here, "through the narrow gate" into apparently the (perhaps long) road which takes us at last to full salvation. Thus in Luke our Lord speaks of continued striving; here, of immediate decision, in which, however, lies the assurance of ultimate success (cf. verse 14, end; also 1Jn_2:13). At the strait gate; Revised Version, by the narrow gate—the entrance resembling the road (verse 14, note). Chrysostom (in lot.), contrasting present trials with future happiness, says, "straitened is the way and narrow is the gate, but not the city." For wide is the gate, and Broad is the way. So also the Revised Version, but the Revised Version margin has, "some ancient authorities omit is the gate." (For a full discussion on the difficult question of the genuineness of ἡπύλη here, vide Westcott and Hort, 'App.') Westcott and Hort omit it, with א, Old Latin, and many Greek and Latin Fathers, and say that, though ἡπύλη is probably genuine in verse 14, "till the latter part of the fourth century the first ἡπύλῃ has no Greek or Latin patristic evidence in its favour, much against it." They think this is "one of those rare readings in which the true text has been preserved by א without extant uncial support … It was natural to scribes to set verse 13 in precisely antithetic contrast to verse 14; but the sense gains in force if there is no mention of two gates, and if the contrast in verse 13 is between the narrow gate and the broad and spacious way." There must be a definite entering upon the right way; no entrance upon the wrong way is necessary, men find themselves upon it only too easily, and it is "made level with stones" (Ecclesiasticus 21:10). Wide … broad. The second epithet (εὐρύχωρος) lays stress on there being plenty of space to walk in (Latt., spatiosa). That leadeth to destruction (εἰς τηλειαν); that "perishing" in which "the sons of perishing" perish (Joh_17:12). And many there be which; Revised Version, more exactly, and many be they that (καὶ πολλοί εἰσιν οἱεἰσερχόμενοι). Our Lord says that they that are perishing are many (cf. verse 14, note). Go in; Revised Version, enter in; keeping up the allusion to "enter ye in." Observe, however, that if ἡπύλη (vide supra) is false, the thought here is of entrance into the final issue of the way—ἡἀπώλεια. Thereat; Revised Version, thereby; i.e. by the way.
14Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Jamieson-Fausset-Brown
14. Because strait is the gate, and narrow is the way, which leadeth unto life--In other words, the whole course is as difficult as the first step; and (so it comes to pass that).
few there be that find it--The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end--it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage--it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things--the true heirs and representatives of the false prophets of old--would be rife enough in the new kingdom.
14. Because strait is the gate, and narrow is the way, which leadeth unto life--In other words, the whole course is as difficult as the first step; and (so it comes to pass that).
few there be that find it--The recommendation of the broad way is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favorable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is its end--it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it lies in its narrowness and solicitude. Its very first step involves a revolution in all our purposes and plans for life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage--it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very inverted and unnatural form as they stand, it is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things--the true heirs and representatives of the false prophets of old--would be rife enough in the new kingdom.
The Pulpit Commentary
Because (ὅτι); for (Revised Version); "many ancient authorities read, How narrow is the gate, etc.". The reading, "how" (τί) is much easier, as avoiding the difficulty of the connexion of this verse with the preceding, but probably ὅτι is right. The connexion is either that it is parallel to the first ὅτι, and thus gives a second reason for decision in entering through the narrow gate; or, and better, that it gives the reason for the statement in Mat_7:13—many pass along the wrong way because the right way requires at the very outset so much determination and afterwards so much self denial. Strait is the gate, and narrow is the way; narrow is the gate, and straitened the way (Revised Version). Not only is the gate narrow, but the way itself seems compressed (τεθλιμμένη) by rocks, etc., on either side. That leadeth unto life (εἰς τὴν ζωήν). Observe, Christ does not say, "life eternal." He only cares to emphasize the thought of life in the fullest nature of life—life as "the fulfilment of the highest idea of being: perfect truth in perfect action" (Bishop Westcott, on 1Jn_3:14). And few there be that; Revised Version, and few be they that (Mat_7:13, note). Our Lord here affirms more than the disciples ask in Luk_13:23; for there the question deals with those in a state of salvation (οἱσωζόμενοι), here those finally saved. Find it; i.e. the gate and all it leads to. The narrow gate is here looked at as involving life. Find. It needs a search (contrast Luk_13:13). But there is the promise of Luk_13:7, "Seek, and ye shall find."
Because (ὅτι); for (Revised Version); "many ancient authorities read, How narrow is the gate, etc.". The reading, "how" (τί) is much easier, as avoiding the difficulty of the connexion of this verse with the preceding, but probably ὅτι is right. The connexion is either that it is parallel to the first ὅτι, and thus gives a second reason for decision in entering through the narrow gate; or, and better, that it gives the reason for the statement in Mat_7:13—many pass along the wrong way because the right way requires at the very outset so much determination and afterwards so much self denial. Strait is the gate, and narrow is the way; narrow is the gate, and straitened the way (Revised Version). Not only is the gate narrow, but the way itself seems compressed (τεθλιμμένη) by rocks, etc., on either side. That leadeth unto life (εἰς τὴν ζωήν). Observe, Christ does not say, "life eternal." He only cares to emphasize the thought of life in the fullest nature of life—life as "the fulfilment of the highest idea of being: perfect truth in perfect action" (Bishop Westcott, on 1Jn_3:14). And few there be that; Revised Version, and few be they that (Mat_7:13, note). Our Lord here affirms more than the disciples ask in Luk_13:23; for there the question deals with those in a state of salvation (οἱσωζόμενοι), here those finally saved. Find it; i.e. the gate and all it leads to. The narrow gate is here looked at as involving life. Find. It needs a search (contrast Luk_13:13). But there is the promise of Luk_13:7, "Seek, and ye shall find."
Beware of False Prophets
15Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
Jamieson-Fausset-Brown
15. Beware--But beware.
of false prophets--that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Ac 20:29, 30; 2Pe 2:1, 2).
which come to you in sheep's clothing--with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted--precisely what the old prophets did (Eze 13:1-10, 22).
but inwardly they are ravening wolves--bent on devouring the flock for their own ends (2Co 11:2, 3, 13-15).
15. Beware--But beware.
of false prophets--that is, of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Ac 20:29, 30; 2Pe 2:1, 2).
which come to you in sheep's clothing--with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted--precisely what the old prophets did (Eze 13:1-10, 22).
but inwardly they are ravening wolves--bent on devouring the flock for their own ends (2Co 11:2, 3, 13-15).
The Pulpit Commentary
Matthew only in this form, though most of the separate verses have much matter common to other passages; viz.: verses 16, 18, parallel with Luk_6:43, Luk_6:44, cf. also infra, Mat_12:33; Mat_12:19, cf. Mat_3:10; verse 21, cf. Luk_6:46; Luk_6:22, cf. Luk_13:26; Luk_13:23, parallel with Luk_13:27. (For the connexion of these verses, cf. Luk_13:13, note.)
Matthew only. Beware. The warning against being led from the right entrance and the right way is all the more emphatic for there being no adversative particle in the true text. Beware of false prophets. The whole class of them (τῶν). Not, observe, "false teachers" (2Pe_2:1), as though these persons only falsely interpreted fundamental truths, but "false prophets,'' as falsely claiming to bring messages from God. They claim to bring from God the true message of salvation, but their claim is false. These were doubtless found, at the time that our Lord spoke the words, especially among the Pharisees; but when St. Matthew recorded them, chiefly among Christians, either on the Jewish or on the Gnostic side (Col_2:8; 1Ti_6:20, 1Ti_6:21; cf. also 1Jn_4:1 and 'Did.,' § 12.). Which; qualitative (οἵτινες); seeing that they. Come unto you in sheep's clothing. In, as it were, the skins of sheep (ἐν ἐνδύμασι προβάτων), professing simplicity and gentleness, and (for, perhaps, this thought is also included) claiming to be members of God's true flock. Externally they are all this, but at heart they are something very different. But inwardly they are ravening wolves. The thought of "ravening" (ἅρπαγες) is of both violence and greed. These false prophets are not merely wicked at heart and opposed to the truth, but they wish to injure you, and that for their own gain (cf Gal_6:13). "Of the ravenousness of wolves among the Jewes, take these two examples besides others. The elders proclaimed a fast in their cities upon this occasion, because the wolves had devoured two little children beyond Jordan. More than three hundred sheep of the sons of Judah ben Shamoe were torn by wolves" (Lightfoot, 'Hor. Hebr.;' cf. Eze_34:4, on false shepherds).
Matthew only in this form, though most of the separate verses have much matter common to other passages; viz.: verses 16, 18, parallel with Luk_6:43, Luk_6:44, cf. also infra, Mat_12:33; Mat_12:19, cf. Mat_3:10; verse 21, cf. Luk_6:46; Luk_6:22, cf. Luk_13:26; Luk_13:23, parallel with Luk_13:27. (For the connexion of these verses, cf. Luk_13:13, note.)
Matthew only. Beware. The warning against being led from the right entrance and the right way is all the more emphatic for there being no adversative particle in the true text. Beware of false prophets. The whole class of them (τῶν). Not, observe, "false teachers" (2Pe_2:1), as though these persons only falsely interpreted fundamental truths, but "false prophets,'' as falsely claiming to bring messages from God. They claim to bring from God the true message of salvation, but their claim is false. These were doubtless found, at the time that our Lord spoke the words, especially among the Pharisees; but when St. Matthew recorded them, chiefly among Christians, either on the Jewish or on the Gnostic side (Col_2:8; 1Ti_6:20, 1Ti_6:21; cf. also 1Jn_4:1 and 'Did.,' § 12.). Which; qualitative (οἵτινες); seeing that they. Come unto you in sheep's clothing. In, as it were, the skins of sheep (ἐν ἐνδύμασι προβάτων), professing simplicity and gentleness, and (for, perhaps, this thought is also included) claiming to be members of God's true flock. Externally they are all this, but at heart they are something very different. But inwardly they are ravening wolves. The thought of "ravening" (ἅρπαγες) is of both violence and greed. These false prophets are not merely wicked at heart and opposed to the truth, but they wish to injure you, and that for their own gain (cf Gal_6:13). "Of the ravenousness of wolves among the Jewes, take these two examples besides others. The elders proclaimed a fast in their cities upon this occasion, because the wolves had devoured two little children beyond Jordan. More than three hundred sheep of the sons of Judah ben Shamoe were torn by wolves" (Lightfoot, 'Hor. Hebr.;' cf. Eze_34:4, on false shepherds).
16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
Jamieson-Fausset-Brown
16. Ye shall know them by their fruits--not their doctrines--as many of the elder interpreters and some later ones explain it--for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.
Do men gather grapes of thorns--any kind of prickly plant.
or figs of thistles?--a three-pronged variety. The general sense is obvious--Every tree bears its own fruit.
16. Ye shall know them by their fruits--not their doctrines--as many of the elder interpreters and some later ones explain it--for that corresponds to the tree itself; but the practical effect of their teaching, which is the proper fruit of the tree.
Do men gather grapes of thorns--any kind of prickly plant.
or figs of thistles?--a three-pronged variety. The general sense is obvious--Every tree bears its own fruit.
The Pulpit Commentary
Parallel passage: Luk_6:44. (For the first clause, cf also Luk_6:20 and Mat_12:33.) Ye shall know them by their fruits. Their appearance and their claims are no proof of their true character. It may seem difficult to recognize this, yet there is a sure way of doing so, by their life. The emphasis of the sentence is on "by their fruits." Ye shall know. Ye shall come to know them to the full (ἐπιγνώσεσθε). (On the greater strength of the compound, vide Ellicott, 1Co_13:12.) Fruits. All considered separately (cf. Luk_6:17, Luk_6:18, Luk_6:20), but in Luk_6:19 as one whole (cf. Mat_3:8, note). It is, however, just possible that here and in Luk_6:20 the plural points to fruit growing on different trees. Do men gather grapes of thorns, or figs of thistles? The visible outgrowth reveals the nature of that which is within. Those who "profess to combine fellowship with God with the choice of darkness as their sphere of life "(Bishop Westcott, on the suggestive parallel 1Jn_1:6) only show that within they are destitute of fellowship with God. Observe, Christ does not say, "Do thorns produce grapes," etc.? (cf. Jas_3:12), but "Do men gather?" i.e. he desires to bring out the way in which men ordinarily deal with productions external to themselves. You, my followers, ought to use that common sense in spiritual matters which men show in matters of everyday life. Thistles; apparently Centaurea calcitrapa, the common thistle of Palestine; in the plains the only fuel.
Parallel passage: Luk_6:44. (For the first clause, cf also Luk_6:20 and Mat_12:33.) Ye shall know them by their fruits. Their appearance and their claims are no proof of their true character. It may seem difficult to recognize this, yet there is a sure way of doing so, by their life. The emphasis of the sentence is on "by their fruits." Ye shall know. Ye shall come to know them to the full (ἐπιγνώσεσθε). (On the greater strength of the compound, vide Ellicott, 1Co_13:12.) Fruits. All considered separately (cf. Luk_6:17, Luk_6:18, Luk_6:20), but in Luk_6:19 as one whole (cf. Mat_3:8, note). It is, however, just possible that here and in Luk_6:20 the plural points to fruit growing on different trees. Do men gather grapes of thorns, or figs of thistles? The visible outgrowth reveals the nature of that which is within. Those who "profess to combine fellowship with God with the choice of darkness as their sphere of life "(Bishop Westcott, on the suggestive parallel 1Jn_1:6) only show that within they are destitute of fellowship with God. Observe, Christ does not say, "Do thorns produce grapes," etc.? (cf. Jas_3:12), but "Do men gather?" i.e. he desires to bring out the way in which men ordinarily deal with productions external to themselves. You, my followers, ought to use that common sense in spiritual matters which men show in matters of everyday life. Thistles; apparently Centaurea calcitrapa, the common thistle of Palestine; in the plains the only fuel.
17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
Jamieson-Fausset-Brown
17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.
17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evil fruit.
The Pulpit Commentary
Matthew only. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. The similarity between the fruit and the nature of the tree extends not only to the species, but also to the specimen. Good tree (δένδρον ἀγαθόν); intrinsically sound. Good fruit (καρποὺς καλούς); attractive in the eyes of men. As is the inner character of the tree, so is the obvious nature of the fruit. But a corrupt tree (τὸ δὲ σαπρὸν δένδρον); "the" picturing it. Corrupt; unsound, rotten, worthless (cf. Mat_13:48); also in the moral world (Eph_4:29).
Matthew only. Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. The similarity between the fruit and the nature of the tree extends not only to the species, but also to the specimen. Good tree (δένδρον ἀγαθόν); intrinsically sound. Good fruit (καρποὺς καλούς); attractive in the eyes of men. As is the inner character of the tree, so is the obvious nature of the fruit. But a corrupt tree (τὸ δὲ σαπρὸν δένδρον); "the" picturing it. Corrupt; unsound, rotten, worthless (cf. Mat_13:48); also in the moral world (Eph_4:29).
18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
Jamieson-Fausset-Brown
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit--Obvious as is the truth here expressed in different forms--that the heart determines and is the only proper interpreter of the actions of our life--no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.
18. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit--Obvious as is the truth here expressed in different forms--that the heart determines and is the only proper interpreter of the actions of our life--no one who knows how the Church of Rome makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of divine truth. Here follows a wholesome digression.
The Pulpit Commentary
Parallel passage: Luk_6:43 (cf. also infra, Mat_12:33). A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. This correspondence of external product to internal character is necessary. It cannot (emphatic) be otherwise. It' the heart is good, good results follow; therefore, he implies, if good results are not seen in these "false prophets," it is because of their real character. A bad life cannot but spring from a worthless heart. Of course, our Lord deals only with the general rule. There are apparent anomalies in the world of spirit as of nature. Bring forth … bring forth; ἐνεγκεῖν (Westcott and Herr)… ποιεῖν. A good tree cannot have bad fruit hanging on it; a rotten or worthless tree cannot, with all its efforts, produce good fruit.
Parallel passage: Luk_6:43 (cf. also infra, Mat_12:33). A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. This correspondence of external product to internal character is necessary. It cannot (emphatic) be otherwise. It' the heart is good, good results follow; therefore, he implies, if good results are not seen in these "false prophets," it is because of their real character. A bad life cannot but spring from a worthless heart. Of course, our Lord deals only with the general rule. There are apparent anomalies in the world of spirit as of nature. Bring forth … bring forth; ἐνεγκεῖν (Westcott and Herr)… ποιεῖν. A good tree cannot have bad fruit hanging on it; a rotten or worthless tree cannot, with all its efforts, produce good fruit.
19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
Jamieson-Fausset-Brown
19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire--(See on Mt 3:10).
19. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire--(See on Mt 3:10).
The Pulpit Commentary
Matthew only (cf. Mat_3:10, vide infra). Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. A parenthesis expressing the terrible fate of those the general product (verse 16, note) of whose life is not good. Christ will warn his followers plainly against listening to them. Observe that the form of the sentence (πᾶν δένδρον μὴ ποιοῦν καρπόν, κ.τ.λ.) implies that all trees will be cut down unless there is a reason for the contrary; that the normal event (the natural result of universal sin, apart, of course, from Christ's atonement) is that men are condemned and perish. In Mat_3:10 this general statement is applied (οὖν) to a definite time of impending judgment.
Matthew only (cf. Mat_3:10, vide infra). Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. A parenthesis expressing the terrible fate of those the general product (verse 16, note) of whose life is not good. Christ will warn his followers plainly against listening to them. Observe that the form of the sentence (πᾶν δένδρον μὴ ποιοῦν καρπόν, κ.τ.λ.) implies that all trees will be cut down unless there is a reason for the contrary; that the normal event (the natural result of universal sin, apart, of course, from Christ's atonement) is that men are condemned and perish. In Mat_3:10 this general statement is applied (οὖν) to a definite time of impending judgment.
20Wherefore by their fruits ye shall know them.
Jamieson-Fausset-Brown
20. Wherefore by their fruits ye shall know them--that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.
20. Wherefore by their fruits ye shall know them--that is, But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits. The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general.
The Pulpit Commentary
(Mat_7:16, note.) Wherefore by their fruits ye shall know them. Wherefore (ἄραγε). Mat_7:16 is restated, but now in "rigorous logical inference" (Winer, § 53:8. a) from Mat_7:16-18. Since it is a certainty that fruit is the result of inner nature, you shall from these men's fruits fully learn their true character.
(Mat_7:16, note.) Wherefore by their fruits ye shall know them. Wherefore (ἄραγε). Mat_7:16 is restated, but now in "rigorous logical inference" (Winer, § 53:8. a) from Mat_7:16-18. Since it is a certainty that fruit is the result of inner nature, you shall from these men's fruits fully learn their true character.
The Two Builders
21Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Jamieson-Fausset-Brown
21. Not every one that saith unto me, Lord, Lord--the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mr 14:45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" (Joh 13:13).
shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven--that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still--not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.
21. Not every one that saith unto me, Lord, Lord--the reduplication of the title "Lord" denoting zeal in according it to Christ (see Mr 14:45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet: "Ye call me Master and Lord: and ye say well; for so I am" (Joh 13:13).
shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven--that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not "the will of your Father," but "of My Father"; thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And He so speaks here to give authority to His asseverations. But now He rises higher still--not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, when He sits as their final judge.
The Pulpit Commentary
These verses stand in close connexion with Mat_7:15-20. Seeing that external actions are the result of internal life, it is they, not words nor even miracles, by which the true followers of Christ will be finally distinguished from others, and which therefore will alone secure admission to abiding with Christ in the kingdom of heaven. To these verses Luk_13:23-28 have many resemblances (cf. also Luk_13:13, Luk_13:14, supra). St. Luke thus omits the warning against false teachers. (For verse 21, cf. also Luk_6:46.)
Not every one that saith unto me, Lord, Lord. Professing obedience (Mat_6:24). Observe the indirect claim to this title of reverential submission and the implied expectation that it will be given him by many. Shall enter into the kingdom of heaven. The final goal of our hopes. But he that doeth the will of my Father. Not "of me," but of him whom I represent, and to whom I stand in a unique relation (observe the claim). This man also says, "Lord, Lord" (Winer, § Mat_26:1), but not merely says it. Such a man enters into family relationship to Christ (Mat_12:50). Which is in heaven. Since you desire to enter the kingdom of heaven, be now obeying the will of him who dwells in heaven. (For the thought of the verse, cf 1Jn_2:4.)
These verses stand in close connexion with Mat_7:15-20. Seeing that external actions are the result of internal life, it is they, not words nor even miracles, by which the true followers of Christ will be finally distinguished from others, and which therefore will alone secure admission to abiding with Christ in the kingdom of heaven. To these verses Luk_13:23-28 have many resemblances (cf. also Luk_13:13, Luk_13:14, supra). St. Luke thus omits the warning against false teachers. (For verse 21, cf. also Luk_6:46.)
Not every one that saith unto me, Lord, Lord. Professing obedience (Mat_6:24). Observe the indirect claim to this title of reverential submission and the implied expectation that it will be given him by many. Shall enter into the kingdom of heaven. The final goal of our hopes. But he that doeth the will of my Father. Not "of me," but of him whom I represent, and to whom I stand in a unique relation (observe the claim). This man also says, "Lord, Lord" (Winer, § Mat_26:1), but not merely says it. Such a man enters into family relationship to Christ (Mat_12:50). Which is in heaven. Since you desire to enter the kingdom of heaven, be now obeying the will of him who dwells in heaven. (For the thought of the verse, cf 1Jn_2:4.)
22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Jamieson-Fausset-Brown
22. Many will say to me in that day--What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in 2Ti 1:12; 4:8).
Lord, Lord--The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?"
have we not prophesied--or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative teaching," and is ranked next to the apostleship. (See 1Co 12:28; Ep 4:11). In this sense it is used here, as appears from what follows.
in thy name--or, "to thy name," and so in the two following clauses--"having reference to Thy name as the sole power in which we did it."
and in thy name have cast out devils? and in thy name done many wonderful works--or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.
22. Many will say to me in that day--What day? It is emphatically unnamed. But it is the day to which He had just referred, when men shall "enter" or not enter "into the kingdom of heaven." (See a similar way of speaking of "that day" in 2Ti 1:12; 4:8).
Lord, Lord--The reiteration denotes surprise. "What, Lord? How is this? Are we to be disowned?"
have we not prophesied--or, "publicly taught." As one of the special gifts of the Spirit in the early Church, it has the sense of "inspired and authoritative teaching," and is ranked next to the apostleship. (See 1Co 12:28; Ep 4:11). In this sense it is used here, as appears from what follows.
in thy name--or, "to thy name," and so in the two following clauses--"having reference to Thy name as the sole power in which we did it."
and in thy name have cast out devils? and in thy name done many wonderful works--or, miracles. These are selected as three examples of the highest services rendered to the Christian cause, and through the power of Christ's own name, invoked for that purpose; He Himself, too, responding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them.
The Pulpit Commentary
Matthew only; but cf Luk_13:26, from which the "Western" addition of eating and drinking is probably derived. Many will say to me in that day. The great day. Notice Christ's claim, so early as this, to be the future Judge of the world. Lord, Lord (cf. Hos_8:2). In Luk_13:21 profession of service, i.e. as regards work; here, as regards wages. Have we not prophesied. Revised Version did, etc.? The thought is not of abiding effect, but merely of historical facts (οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν). In thy name? and in thy name have cast out devils? and in thy name done many wonderful works? Revised Version, by thy name. An important difference, for "in" implies some vital connexion. But in this case the revelation (Mat_6:9, note) of Christ was merely the instrument by which these men proclaimed Divine truths, cast out; demons, and wrought miracles. With him, or even with it, they had no real union. The connexion of "prophesied" with the two other words seems to forbid this being only false prophesying (Luk_13:15; cf. especially Jer_27:15 [Jer_34:12, LXX.]; Jer_14:14). Rather does the verse teach that spiritual results can be effected by unspiritual men. "Suggested by this and like passages. Augustine has many instructive words and warnings on the nothingness of all gifts, even up to the greatest gift of working nil miracles, if charity be wanting" (Trench, ' Sermon on the Mount').
Matthew only; but cf Luk_13:26, from which the "Western" addition of eating and drinking is probably derived. Many will say to me in that day. The great day. Notice Christ's claim, so early as this, to be the future Judge of the world. Lord, Lord (cf. Hos_8:2). In Luk_13:21 profession of service, i.e. as regards work; here, as regards wages. Have we not prophesied. Revised Version did, etc.? The thought is not of abiding effect, but merely of historical facts (οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν). In thy name? and in thy name have cast out devils? and in thy name done many wonderful works? Revised Version, by thy name. An important difference, for "in" implies some vital connexion. But in this case the revelation (Mat_6:9, note) of Christ was merely the instrument by which these men proclaimed Divine truths, cast out; demons, and wrought miracles. With him, or even with it, they had no real union. The connexion of "prophesied" with the two other words seems to forbid this being only false prophesying (Luk_13:15; cf. especially Jer_27:15 [Jer_34:12, LXX.]; Jer_14:14). Rather does the verse teach that spiritual results can be effected by unspiritual men. "Suggested by this and like passages. Augustine has many instructive words and warnings on the nothingness of all gifts, even up to the greatest gift of working nil miracles, if charity be wanting" (Trench, ' Sermon on the Mount').
23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
Jamieson-Fausset-Brown
23. And then will I profess unto them--or, openly proclaim--tearing off the mask.
I never knew you--What they claimed--intimacy with Christ--is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off--there never was any."
depart from me--(Compare Mt 25:41). The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Lu 13:26, are represented as having gone out and in with Him on familiar terms. "So much the worse for you," He replies: "I bore with that long enough; but now--begone!"
ye that work iniquity--not "that wrought iniquity"; for they are represented as fresh from the scenes and acts of it as they stand before the Judge. (See on the almost identical, but even more vivid and awful, description of the scene in Lu 13:24-27). That the apostle alludes to these very words in 2Ti 2:19 there can hardly be any doubt--"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity."
23. And then will I profess unto them--or, openly proclaim--tearing off the mask.
I never knew you--What they claimed--intimacy with Christ--is just what He repudiates, and with a certain scornful dignity. "Our acquaintance was not broken off--there never was any."
depart from me--(Compare Mt 25:41). The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Lu 13:26, are represented as having gone out and in with Him on familiar terms. "So much the worse for you," He replies: "I bore with that long enough; but now--begone!"
ye that work iniquity--not "that wrought iniquity"; for they are represented as fresh from the scenes and acts of it as they stand before the Judge. (See on the almost identical, but even more vivid and awful, description of the scene in Lu 13:24-27). That the apostle alludes to these very words in 2Ti 2:19 there can hardly be any doubt--"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of Christ depart from iniquity."
The Pulpit Commentary
(Cf. Luk_13:27.) And then will I profess unto them. Openly in the face of all men (cf. Mat_10:32). I never knew you. Even when you did all these miracles. etc., I had not that personal knowledge of you which is only the result of heart-sympathy. There was never anything in common between you and me. Although this is, perhaps, the only example of this sense of ἔγνων in the synoptic Gospels, it is common in John. Depart from me. The absence of recognition by Christ, though not represented as the cause, yet will involve departure from his presence (cf. 2Th_1:9). This clause reproduces verbally the LXX. of Psa_6:8, except in St. Matthew's word used for "depart" (ἀποχωρεῖτε), which gives more idea of distance in the removal than the word used in the psalm and in Luke (ἀπόστητε). Ye that work. In full purpose and energy (οἱἐργαζόμενοι, cf. Col_3:23), and that till this very moment. Iniquity. The assurance of the psalmist becomes the verdict of the Judge. Observe that at this, the end of his discourse, our Lord speaks not of sin generally (τὴν ἁμαρτίαν), but of lawlessness (τὴν ἀνομίαν). He has throughout been insisting upon obedience to the Law in its final meaning as essentially necessary for his followers (most recently verse 12). So that instead of saying, "ye that work sin," he uses the correlative (1Jn_3:4), for sin is neglect of or opposition to the perfect Law of God in the three spheres that this regards—self, the world, God (of. Bishop Westcott, on 1Jn_3:4). It is, perhaps, more than a coincidence that in 2Ti_2:19 we have again the collocation of the Lord knowing and of man's departing, i.e. either from him or from sin (of. especially the parallel Luk_13:27); vide Resch, 'Agrapha,' p. 207.
(Cf. Luk_13:27.) And then will I profess unto them. Openly in the face of all men (cf. Mat_10:32). I never knew you. Even when you did all these miracles. etc., I had not that personal knowledge of you which is only the result of heart-sympathy. There was never anything in common between you and me. Although this is, perhaps, the only example of this sense of ἔγνων in the synoptic Gospels, it is common in John. Depart from me. The absence of recognition by Christ, though not represented as the cause, yet will involve departure from his presence (cf. 2Th_1:9). This clause reproduces verbally the LXX. of Psa_6:8, except in St. Matthew's word used for "depart" (ἀποχωρεῖτε), which gives more idea of distance in the removal than the word used in the psalm and in Luke (ἀπόστητε). Ye that work. In full purpose and energy (οἱἐργαζόμενοι, cf. Col_3:23), and that till this very moment. Iniquity. The assurance of the psalmist becomes the verdict of the Judge. Observe that at this, the end of his discourse, our Lord speaks not of sin generally (τὴν ἁμαρτίαν), but of lawlessness (τὴν ἀνομίαν). He has throughout been insisting upon obedience to the Law in its final meaning as essentially necessary for his followers (most recently verse 12). So that instead of saying, "ye that work sin," he uses the correlative (1Jn_3:4), for sin is neglect of or opposition to the perfect Law of God in the three spheres that this regards—self, the world, God (of. Bishop Westcott, on 1Jn_3:4). It is, perhaps, more than a coincidence that in 2Ti_2:19 we have again the collocation of the Lord knowing and of man's departing, i.e. either from him or from sin (of. especially the parallel Luk_13:27); vide Resch, 'Agrapha,' p. 207.
24Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
Jamieson-Fausset-Brown
24. Therefore--to bring this discourse to a close.
whosoever heareth these sayings of mine, and doeth them--see Jas 1:22, which seems a plain allusion to these words; also Lu 11:28; Ro 2:13; 1Jo 3:7.
I will liken him unto a wise man--a shrewd, prudent, provident man.
which built his house upon a rock--the rock of true discipleship, or genuine subjection to Christ.
24. Therefore--to bring this discourse to a close.
whosoever heareth these sayings of mine, and doeth them--see Jas 1:22, which seems a plain allusion to these words; also Lu 11:28; Ro 2:13; 1Jo 3:7.
I will liken him unto a wise man--a shrewd, prudent, provident man.
which built his house upon a rock--the rock of true discipleship, or genuine subjection to Christ.
The Pulpit Commentary
Parallel passage: Luk_6:47-49 (cf. also Eze_13:10-16). A solemn close to the sermon. By the similitude of two builders our Lord warns his followers that to have heard his words will have been useless unless they put them into practice.
Observe that although the word "hear' in these verses cannot indicate that full "hearing" which it sometimes connotes (Mat_10:14), yet it seems to mean more than merely listening, and to imply both a grasp of what is intended by the statements made and at least some acquiescence in their truth (Act_2:22; Rev_1:3; Joh_5:24).
According to the above explanation, it will be seen that in the imagery the rock represents practice; the sand, mere sentiment. There is thus a partial correspondence with the works insisted on by St. James in contrast to a bare orthodox faith (Jas_2:24). Assent is insufficient; there must be action.
Not uncommonly, indeed, the rock is considered to refer to the Lord himself, and the sand to human effort. Cf. Ford: "The parallel passage (Luk_6:48), where the words, 'cometh unto Me,' are inserted, indicates clearly the foundation of faith, the receiving the Lord Jesus as our Prophet, Priest, and King, which is the only basis on which good works can be built" (cf. even Allord). This, however, is hardly exegesis, but application, for the "coming to Christ" is in Luke only introductory to the hearing and doing, and is altogether omitted here. Although the statement is true in itself, it is only so far proper to this passage in that, apart from practice, there is (verse 23) no heart-union with Christ.
Therefore whosoever hoareth; Revised Version, every one therefore which heareth (πᾶς οὖν ὅστις , Mat_10:32). The relative used lays stress on the quality implied in the verb: every one who is of the kind that hears (contrast Mat_7:26). These sayings (Revised Version, words) of mine, and doeth them. Not the individual utterances (ῥήματα, Joh_6:63), nor the substance of my message considered as a whole (λόγον, Mat_13:1-58 :[19] 20), but the substance of its parts, the various truths that I announce (λόγους). I will liken him; Revised Version, shall be likened, with the manuscripts. Not shall, in fact, be made like, Mat_6:8 (Weiss), but shall be likened in figure and parable. Unto a wise man. Prudent, sensible (φρόνιμος). Which built his house upon a rock; Revised Version, the rock. Which in not a few cases may be found at no great distance from the surface.
Parallel passage: Luk_6:47-49 (cf. also Eze_13:10-16). A solemn close to the sermon. By the similitude of two builders our Lord warns his followers that to have heard his words will have been useless unless they put them into practice.
Observe that although the word "hear' in these verses cannot indicate that full "hearing" which it sometimes connotes (Mat_10:14), yet it seems to mean more than merely listening, and to imply both a grasp of what is intended by the statements made and at least some acquiescence in their truth (Act_2:22; Rev_1:3; Joh_5:24).
According to the above explanation, it will be seen that in the imagery the rock represents practice; the sand, mere sentiment. There is thus a partial correspondence with the works insisted on by St. James in contrast to a bare orthodox faith (Jas_2:24). Assent is insufficient; there must be action.
Not uncommonly, indeed, the rock is considered to refer to the Lord himself, and the sand to human effort. Cf. Ford: "The parallel passage (Luk_6:48), where the words, 'cometh unto Me,' are inserted, indicates clearly the foundation of faith, the receiving the Lord Jesus as our Prophet, Priest, and King, which is the only basis on which good works can be built" (cf. even Allord). This, however, is hardly exegesis, but application, for the "coming to Christ" is in Luke only introductory to the hearing and doing, and is altogether omitted here. Although the statement is true in itself, it is only so far proper to this passage in that, apart from practice, there is (verse 23) no heart-union with Christ.
Therefore whosoever hoareth; Revised Version, every one therefore which heareth (πᾶς οὖν ὅστις , Mat_10:32). The relative used lays stress on the quality implied in the verb: every one who is of the kind that hears (contrast Mat_7:26). These sayings (Revised Version, words) of mine, and doeth them. Not the individual utterances (ῥήματα, Joh_6:63), nor the substance of my message considered as a whole (λόγον, Mat_13:1-58 :[19] 20), but the substance of its parts, the various truths that I announce (λόγους). I will liken him; Revised Version, shall be likened, with the manuscripts. Not shall, in fact, be made like, Mat_6:8 (Weiss), but shall be likened in figure and parable. Unto a wise man. Prudent, sensible (φρόνιμος). Which built his house upon a rock; Revised Version, the rock. Which in not a few cases may be found at no great distance from the surface.
25And 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 a rock.
Jamieson-Fausset-Brown
25. And the rain descended--from above.
and the floods came--from below.
and the winds blew--sweeping across.
and beat upon that house--thus from every direction.
and it fell not; for it was founded upon a rock--See 1Jo 2:17.
25. And the rain descended--from above.
and the floods came--from below.
and the winds blew--sweeping across.
and beat upon that house--thus from every direction.
and it fell not; for it was founded upon a rock--See 1Jo 2:17.
The Pulpit Commentary
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 a (Revised Version, the) rock. The stages of the tempest are expressed more vividly than in St. Luke.
Mat_7:26, Mat_7:27
And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell; and great was the fall of it. In the Plain of Sharon the clay seems to have been so interior that not only were the jars made of it often worthless, but the bricks could offer so little resistance to the weather that the houses were hardly safe. Hence a special prayer was offered by the high priest on the Day of Atonement that the Lord would grant that their houses might not become their tombs. In the parable, however, it is not the structure, but the foundation, that is wrong. The sand may refer, as Stanley suggests, to one locality, in which case it is probably "the long sandy strip of land which bounds the eastern plain of Acre, and through which the Kishon flows into the sea;" or, as would seem more probable, to the sand which would naturally be found on the edges of such a torrent as is here described. Beat upon; smote upon (Revised Version). In Mat_7:25 the thought is more of the swoop of the tempest (προσέπεσαν); here, of its impact on the house (προσέκοψαν). It is possible that there is here less indication of force necessary for the destruction. "It needed only the first blow, and the house fell" (Weiss, 'Matthaus-ev.'). And great was the fall of it. Our Lord's solemn verdict of the utter ruin awaiting him who does not put his assent into action. The clause conveys an impression even stronger than Mat_7:23. There the positive worker of lawlessness is banished from Christ's presence; here, on the mere non-worker of Divine messages received is pronounced ruin and (for such, at least, seems suggested) that irremediable.
Mat_7:28, Mat_7:29
The impression produced on the multitudes. With the exception of the formula, "It came to pass, when Jesus had ended these sayings" (cf. Mat_11:1, note), the words are almost identical with Mar_1:22 (Luk_4:31, Luk_4:32), but the time is, as it seems, later. The oral statement of an impression which was probably often produced is affirmed of slightly different times.
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 a (Revised Version, the) rock. The stages of the tempest are expressed more vividly than in St. Luke.
Mat_7:26, Mat_7:27
And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell; and great was the fall of it. In the Plain of Sharon the clay seems to have been so interior that not only were the jars made of it often worthless, but the bricks could offer so little resistance to the weather that the houses were hardly safe. Hence a special prayer was offered by the high priest on the Day of Atonement that the Lord would grant that their houses might not become their tombs. In the parable, however, it is not the structure, but the foundation, that is wrong. The sand may refer, as Stanley suggests, to one locality, in which case it is probably "the long sandy strip of land which bounds the eastern plain of Acre, and through which the Kishon flows into the sea;" or, as would seem more probable, to the sand which would naturally be found on the edges of such a torrent as is here described. Beat upon; smote upon (Revised Version). In Mat_7:25 the thought is more of the swoop of the tempest (προσέπεσαν); here, of its impact on the house (προσέκοψαν). It is possible that there is here less indication of force necessary for the destruction. "It needed only the first blow, and the house fell" (Weiss, 'Matthaus-ev.'). And great was the fall of it. Our Lord's solemn verdict of the utter ruin awaiting him who does not put his assent into action. The clause conveys an impression even stronger than Mat_7:23. There the positive worker of lawlessness is banished from Christ's presence; here, on the mere non-worker of Divine messages received is pronounced ruin and (for such, at least, seems suggested) that irremediable.
Mat_7:28, Mat_7:29
The impression produced on the multitudes. With the exception of the formula, "It came to pass, when Jesus had ended these sayings" (cf. Mat_11:1, note), the words are almost identical with Mar_1:22 (Luk_4:31, Luk_4:32), but the time is, as it seems, later. The oral statement of an impression which was probably often produced is affirmed of slightly different times.
26And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
Jamieson-Fausset-Brown
26. And every one that heareth these sayings of mine--in the attitude of discipleship.
and doeth them not, shall be likened unto a foolish man, which built his house upon the sand--denoting a loose foundation--that of an empty profession and mere external services.
26. And every one that heareth these sayings of mine--in the attitude of discipleship.
and doeth them not, shall be likened unto a foolish man, which built his house upon the sand--denoting a loose foundation--that of an empty profession and mere external services.
27And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
Jamieson-Fausset-Brown
27. And the rain descended, and the floods came, and the winds blew, and beat upon that house--struck against that house;
and it fell: and great was the fall of it--terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!
Effect of the Sermon on the Mount (Mt 7:28, 29).
27. And the rain descended, and the floods came, and the winds blew, and beat upon that house--struck against that house;
and it fell: and great was the fall of it--terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it!
Effect of the Sermon on the Mount (Mt 7:28, 29).
28And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
Jamieson-Fausset-Brown
28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine--rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.
28. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine--rather, "His teaching," for the reference is to the manner of it quite as much as the matter, or rather more so.
The Pulpit Commentary
Sayings; Revised Version, words (Mat_7:24, note). The people; Revised Version, the multitudes (οἱὄχλοι). In contrust to the scribes and ruling classes. Were astonished (cf. Act_13:12). At his doctrine; at his teaching (Revised Version).
Sayings; Revised Version, words (Mat_7:24, note). The people; Revised Version, the multitudes (οἱὄχλοι). In contrust to the scribes and ruling classes. Were astonished (cf. Act_13:12). At his doctrine; at his teaching (Revised Version).
29For he taught them as one having authority, and not as the scribes.
Jamieson-Fausset-Brown
29. For he taught them as one having authority--The word "one," which our translators have here inserted, only weakens the statement.
and not as the scribes--The consciousness of divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could not but appear drivelling in such a light.
29. For he taught them as one having authority--The word "one," which our translators have here inserted, only weakens the statement.
and not as the scribes--The consciousness of divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could not but appear drivelling in such a light.
The Pulpit Commentary
For he taught them. Such was his constant habit (ἦν... διδάσκων). As one having authority, and not as the scribes. Who, indeed, never claimed personal authority. Jewish teachers lean on the fact of their having received that which they expound. They professed]y sink their own personality in that of those of old time, to whom the teaching was first given (Mat_5:21). To this our Lord's personal claims stand in sharp contrast. The scribes; Revised Version, their scribes, with the manuscripts; i.e. the scribes to which they were accustomed to listen. Whether the reference is primarily to scribes of the nation generally or only to those of the neighbouring district, is hardly material, for these were representatives of the one class. A few authorities add, "and the Pharisees," which may either be derived from Luk_5:30 or be an independent gloss due to the fact that the Pharisees were looked upon as the typical Jewish teachers.
For he taught them. Such was his constant habit (ἦν... διδάσκων). As one having authority, and not as the scribes. Who, indeed, never claimed personal authority. Jewish teachers lean on the fact of their having received that which they expound. They professed]y sink their own personality in that of those of old time, to whom the teaching was first given (Mat_5:21). To this our Lord's personal claims stand in sharp contrast. The scribes; Revised Version, their scribes, with the manuscripts; i.e. the scribes to which they were accustomed to listen. Whether the reference is primarily to scribes of the nation generally or only to those of the neighbouring district, is hardly material, for these were representatives of the one class. A few authorities add, "and the Pharisees," which may either be derived from Luk_5:30 or be an independent gloss due to the fact that the Pharisees were looked upon as the typical Jewish teachers.
THE HOLY BIBLE
Matthew
Chapter 7
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105