Bible Commentaries

Matthew 7:1-5 Christ proceedeth in his sermon to condemn rash judgment,

Matthew 7:6 forbiddeth the prostitution of holy things,

Matthew 7:7-12 recommends prayer,

Matthew 7:13-14 exhorteth to enter in at the strait gate,

Matthew 7:15-20 to beware of false prophets, who may be known by their

fruits,

Matthew 7:21-23 and not to be his disciples in profession only, but in

practice.

Matthew 7:24-27 He compares doers of the word to houses built on a

rock, those that are hearers only to houses built on

the sand.

Matthew 7:28-29 Christ endeth his sermon; the people are astonished at

his doctrine.

See Poole on "Matthew 7:2".

Ver. 1,2. Our Saviour must not be understood here prohibiting any judgment, which is elsewhere in holy writ allowed, for the Holy Spirit doth not command and prohibit the same thing; whence it if evident, that it is not to be understood of political or ecclesiastical judgments, nor was our Saviour here speaking to any such persons: it is therefore to be understood of private judgments, nor of them absolutely, for it is lawful for us to judge ourselves, yea, it is our duty, 1 Corinthians 11:31: Nor is that judgment of our neighbour’s opinions or actions here forbidden which terminates in ourselves, in our satisfaction as to the truth or falsehood of the former, or the goodness or badness of the latter; we ought so to prove all things in order to our holding fast that which is good. Nor is all judgment of our neighbour’s actions with reference to him forbidden: how can we reprove him for his errors, or restore him that is fallen, without a previous judgment of his actions? But that which is here forbidden, is either,

1. A rash judgment of his state, or a judging him for doing his duty: such was Simon’s judging the woman, or the disciples’ judgment of that woman, Matthew 26:8,9. Or:

2. A judging of others for things which they judge to be indifferent, forbidden Romans 14:1-3. Or:

3. A judging them for secret things, such as inward habits of grace, when no apparent fruits to the contrary are seen. Or,

4. Condemning others for single acts, of a public censuring and condemning others for private failings. Or:

5. Finally, Any open and public censuring the actions of others, when and where it cannot conduce either to God’s glory or our brother’s good.

That ye be not judged: this is expounded in the next verse, telling us either the ordinary temper of men, or the just judgment of God, repaying such uncharitable actions per legem talionis, with suffering others to do the like to us, Luke 6:37.

See Poole on "Matthew 7:5".

See Poole on "Matthew 7:5".

Ver. 3-5. Whether the word translated mote signifieth a mote or a splinter, is of no great concern to know. Our Saviour expounded this text, when he said to the Pharisees, bringing him a woman taken in adultery: Let him that is guiltless throw the first stone. So doth the apostle Paul, Romans 2:1. The text teacheth us these lessons:

1. That those who are most censorious of others, are usually more notorious and culpable themselves, if not for the same sins, yet for others of equal if not greater magnitude.

2. That it is notorious hypocrisy to spy smaller faults in others, and not to see greater in ourselves.

3. That it is notorious impudence to pretend to censure and judge others for sins in which we live ourselves.

4. That there is no such way to teach us charity in not hastily, rashly, or too severely judging others, as to look first into our own hearts and ways, and seeing if we have not the same or greater failings. Our charity in this kind should begin at home.

By swine and dogs, our Saviour doubtless understandeth wicked men of several sorts, either such as are more tame sinners, trampling upon holy things, and with swine wallowing in the mire of lusts and corruptions, Proverbs 26:11 2 Peter 2:22; or, by dogs, more malicious, revengeful, boisterous sinners may be meant, whose consciences will serve them to bark and grin at the word of God, to mock at holy things, to persecute those that bring them the gospel, and are their open enemies, because they tell them the truth. The gospel is to be preached to every creature, Mark 16:15. But when the Jews were hardened, and spake evil of that way before the multitude, & c., Acts 19:9, the apostles left preaching to them. The precept doubtless is general, directing the ministers of Christ to administer the holy things, with which they are intrusted, only to such as have a right to them, and under prudent circumstances, so as the holy name of God may not be profaned, nor they run into needless danger.

See Poole on "Matthew 7:8".

Ver. 7,8. Here is a precept expressed by three words, ask, seek, knock; and a promise annexed in three distinct terms,

it shall be given you, ye shall find, it shall be opened unto you. The thing commanded is prayer; the thing promised is an audience of prayer, or an answer to prayer. The multiplying of the terms in which the precept is expressed is not idle and superfluous, it lets us know our averseness to the duty, and that God in it requireth of us faith, diligence, constancy, and importunity. Christ had before told us of whom we should ask, our Father; it is not said what we should ask, both in regard we have a liberty to ask any thing we have need of, and he had, Matthew 6:8, particularly directed the matter of our prayers. The promise, that we shall have, signifies an answer, either in kind or in value; the promise of giving lets us know that our prayers are not meritorious.

For every one that asketh the things he needeth, and in faith, according to the will of God, and for a right end,

receiveth, & c. See Jam 4:3.