Matthew · Chapter 7
Judge not, that ye be not judged.
For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
John Wesley
V. 2. With what measure ye mete, it shall be measured to you-Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us. God and man will favour the candid and benevolent: but they must expect judgment without mercy, who have showed no mercy.
Adam Clarke
Verse 2. For with what judgment] He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others.
Joseph Benson
12.
(5,) Exhorts to enter in at the strait gate, and take heed of being deceived by false prophets, who may be known by their fruits, 13-20.
(6,) Cautions against trusting in a mere profession of Christianity, and shows the necessity of universal obedience to the will of God, as declared in this discourse, if we would not build on a false foundation, 21-27. (7,) The impression which this doctrine made on Christ’s hearers, 28, 29. NOTES ON CHAPTER 7.
Verses 1, 2. Judge not — Our Lord now proceeds to warn us against the chief hinderances of holiness. And how wisely does he begin with judging! Wherein all young converts are so apt to spend that zeal which is given them for better purposes. He must be understood as forbidding all rash and unfavourable judgments, whether of the characters of others in general, or of their actions in particular, glancing, probably, in these as also in some other expressions in this chapter, on the character of the Pharisees, who were very culpable on this head, as appears from divers passages in the gospels, such as Luke 18:9-14; 16:14, 15; John 7:47-49, (compare also Isaiah 65:5,) and their unjust censures of Christ. Our Lord’s words imply, Judge not those about you in a rigorous and severe manner; nor pass unnecessary or uncharitable censures upon them, as many of your countrymen are in the habit of doing: nay, judge not any man, without full, clear, and certain knowledge of the blameableness of his conduct, nor without absolute necessity, and a spirit of tender love. That ye be not judged — Yourselves with the like severity. For with what judgment ye judge, ye shall be judged — Of God and man. “If you judge charitably, making proper allowances for the frailties of your brethren, and are ready to pity and pardon their faults, God and man will deal with you in the same kind manner; but if you always put the worst construction on every thing that it will bear, and are not touched with the feeling of your brother’s infirmities, and show no mercy in the opinions you form of his character and actions, no mercy will be shown to you from any quarter; God will treat you as you deserve, in the just judgment he shall pass upon your actions, and the world will be sure to retaliate the injury.” — Macknight. And with what measure ye mete, it shall be measured to you again — Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us. God and man will favour the candid and benevolent: but they must expect judgment without mercy, who have showed no mercy.
Daniel Whedon
2. Ye shall be judged — We must take care that our judgments will stand this test, and all is right. With what measure ye mete — Our Lord here states the divine penalty for this unholy judging. It is the divine retribution symbolically stated in the terms of the law of retaliation, like for like. The unjust judge shall be paid off in unjust judgment. To the froward God will prove himself froward. Psalm 18:26. The sentiment literally is, The wicked estimator shall be judged according to his evil action.
And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
John Wesley
V. 3. In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater?
The mote-The word properly signifies a splinter or shiver of wood. This and a beam, its opposite, were proverbially used by the Jews, to denote, the one, small infirmities, the other, gross, palpable faults. Luke 6:41.
Adam Clarke
Verse 3. And why beholdest thou the mote] karfov might be translated the splinter: for splinter bears some analogy to beam, but mote does not. I should prefer this word (which has been adopted by some learned men) on the authority of Hesychius, who is a host in such matters; karfov, keraia xulou lepth, Karphos is a thin piece of wood, a splinter. It often happens that the faults which we consider as of the first enormity in others are, to our own iniquities, as a chip is, when compared to a large beam. On one side, self-love blinds us to ourselves; and, on the other, envy and malice give us piercing eyes in respect of others. When we shall have as much zeal to correct ourselves, as we have inclination to reprove and correct others, we shall know our own defects better than now we know those of our neighbour. There is a caution very similar to this of our Lord given by a heathen:-
Cum tua prævideas oculis mala lippus inunctis:
Cur in amicorum vitiis tam cernis acutum,
Quam aut aquila, aut serpens Epidaurius?
Hor. Sat. lib. 1. sat. 3. l. 25-27.
“When you can so readily overlook your own wickedness, why are you more clear-sighted than the eagle or serpent of Epidaurus, in spying out the failings of your friends?”
But the saying was very common among the Jews, as may be seen in Lightfoot.
Joseph Benson
Verses 3-5. And why beholdest thou the mote, &c. — In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater? — The word karfov, here rendered mote, according to Hesychius, may signify a little splinter of wood. This, and the beam, its opposite, were proverbially used by the Jews to denote, the one, small infirmities, the other, gross, palpable faults. And how wilt thou say, &c. — With what face can you undertake to reprove others for smaller faults, while you are guilty of much greater yourself, and are neither sensible of them, nor have the integrity to amend them? Thou hypocrite, first cast out the beam, &c. — It is mere hypocrisy to pretend zeal for the amendment of others, while we have none for our own. Correct, therefore, the errors of thy judgment, and the enormities of thy life. And then — When that which obstructed thy sight is removed, thou shalt see clearly to cast out the mote out of thy brother’s eye — And mayest attempt it with more decency, and a greater probability of success. We may lay it down as a fixed and certain truth that the more we advance in genuine piety and virtue ourselves, we shall be the better able to form a correct judgment of the conduct of others, and the better qualified, both in point of skill and authority, to reprove and reform any thing that we may see amiss in their dispositions or behaviour. Our judgment of their character and actions will be the more charitable, and for that reason so much the more just: our rebukes will be the more mild, prudent, and winning; and our authority to press a reformation upon them so much the more weighty. “How happy would the world be, if all who teach the Christian religion would conscientiously observe the precept given them here by their Master.”
Daniel Whedon
3. Mote… beam… eye — The mote is a small splinter, and the beam is a whole rafter. The eye is the man’s judging or opining faculty. The mote and the beam are the interferences to our seeing or judging things purely and fairly. Thy brother’ s eye… thy own — Thou perceivest on thy own selfish judgment-seat that thy brother has very absurd opinions; he sees things very strangely; it is because of that little splinter in his eye; take it out. Alas! there is no splinter there. What thou seest is only the image of a whole timber in thine own eye reflected into his. That timber is made by some moral mistake, some selfish passion of thine own. Perhaps when thou hast pitched the lumber out of thy own optics, thou wilt find the splinter gone from his.
Richard Watson
Verse 3. The mote that is in thy brother’s eye. — The word karfov signifies any small dry thing, as chaff, a twig, &c., and has not inaptly been rendered splinter, in opposition to the beam, dokov, that is in thine own eye. The expression is strongly hyperbolical, which consideration makes all conjectural interpretations unnecessary. Campbell, without any sufficient ground, renders dokov a thorn, because it is impossible to conceive of a beam in the eye. But the antithesis is also thereby lost; the intention being to reprove that disposition which is keen to discover small faults in others, and to look over those in ourselves which are as much greater as a beam is larger than a splinter. Either this was a proverb at that time among the Jews, or they have borrowed it from the New Testament; for it occasionally occurs in their writings, and precisely in the sense of our Lord. So in the Talmud: “In the generation that judged the judges, one said to another, ‘Cast out the mote out of thine eye:’ to whom it was replied, ‘Cast out the beam from thine eye.’” Doddridge’s conjecture, that these terms may be used for disorders in the eyes has nothing to support it. Heathen moralists and poets have sentiments similar to that of the text; as, —
Qui alterum incuset probri, eum ipsum se intueri oportet. PLAUTUS.
“Let him who censures first inspect himself.”
But much more comprehensive are the Divine words of the Teacher sent from God: “First cast the beam out of thine own eye, and then shalt thou SEE CLEARLY to cast the mote out of thy brother’s eye.” Freedom from vice is necessary to true spiritual discernment: it is not enough that we should see clearly that the mote IS IN the eye of our brother; we must SEE CLEARLY how to cast it out, and that without injury, without offence, and in tenderness and charity. And who can perform so great an office but he that walks with God, and learns of him? Heathen wisdom did not rise to this.
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?
John Wesley
V. 4. How sayest thou-With what face?
Adam Clarke
Verse 4. Or how wilt thou say] That man is utterly unfit to show the way of life to others who is himself walking in the way of death.
Joseph Benson
Verses 3-5. And why beholdest thou the mote, &c. — In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater? — The word karfov, here rendered mote, according to Hesychius, may signify a little splinter of wood. This, and the beam, its opposite, were proverbially used by the Jews to denote, the one, small infirmities, the other, gross, palpable faults. And how wilt thou say, &c. — With what face can you undertake to reprove others for smaller faults, while you are guilty of much greater yourself, and are neither sensible of them, nor have the integrity to amend them? Thou hypocrite, first cast out the beam, &c. — It is mere hypocrisy to pretend zeal for the amendment of others, while we have none for our own. Correct, therefore, the errors of thy judgment, and the enormities of thy life. And then — When that which obstructed thy sight is removed, thou shalt see clearly to cast out the mote out of thy brother’s eye — And mayest attempt it with more decency, and a greater probability of success. We may lay it down as a fixed and certain truth that the more we advance in genuine piety and virtue ourselves, we shall be the better able to form a correct judgment of the conduct of others, and the better qualified, both in point of skill and authority, to reprove and reform any thing that we may see amiss in their dispositions or behaviour. Our judgment of their character and actions will be the more charitable, and for that reason so much the more just: our rebukes will be the more mild, prudent, and winning; and our authority to press a reformation upon them so much the more weighty. “How happy would the world be, if all who teach the Christian religion would conscientiously observe the precept given them here by their Master.”
Thou 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.
John Wesley
V. 5. Thou hypocrite-It is mere hypocrisy to pretend zeal for the amendment of others while we have none for our own. Then-When that which obstructed thy sight is removed.
Adam Clarke
Verse 5. Thou hypocrite] A hypocrite, who professes to be what he is not, (viz. a true Christian,) is obliged, for the support of the character he has assumed, to imitate all the dispositions and actions of a Christian; consequently he must reprove sin, and endeavour to show an uncommon affection for the glory of God. Our Lord unmasks this vile pretender to saintship, and shows him that his hidden hypocrisy, covered with the garb of external sanctity, is more abominable in the sight of God than the openly professed and practised iniquity of the profligate.
In after times, the Jews made a very bad use of this saying: “I wonder,” said Rabbi Zarphon, “whether there be any in this age that will suffer reproof? If one say to another, Cast out the mote out of thine eye, he is immediately ready to answer, Cast out the beam that is in thine own eye.” This proverbial mode of speech the Gloss interprets thus: “Cast out? µysq kisim, the mote, that is, the little sin, that is in thy hand: to which he answered, Cast out the great sin that is in thine. So they could not reprove, because all were sinners.” See Lightfoot.
Joseph Benson
Verses 3-5. And why beholdest thou the mote, &c. — In particular, why do you open your eyes to any fault of your brother, while you yourself are guilty of a much greater? — The word karfov, here rendered mote, according to Hesychius, may signify a little splinter of wood. This, and the beam, its opposite, were proverbially used by the Jews to denote, the one, small infirmities, the other, gross, palpable faults. And how wilt thou say, &c. — With what face can you undertake to reprove others for smaller faults, while you are guilty of much greater yourself, and are neither sensible of them, nor have the integrity to amend them? Thou hypocrite, first cast out the beam, &c. — It is mere hypocrisy to pretend zeal for the amendment of others, while we have none for our own. Correct, therefore, the errors of thy judgment, and the enormities of thy life. And then — When that which obstructed thy sight is removed, thou shalt see clearly to cast out the mote out of thy brother’s eye — And mayest attempt it with more decency, and a greater probability of success. We may lay it down as a fixed and certain truth that the more we advance in genuine piety and virtue ourselves, we shall be the better able to form a correct judgment of the conduct of others, and the better qualified, both in point of skill and authority, to reprove and reform any thing that we may see amiss in their dispositions or behaviour. Our judgment of their character and actions will be the more charitable, and for that reason so much the more just: our rebukes will be the more mild, prudent, and winning; and our authority to press a reformation upon them so much the more weighty. “How happy would the world be, if all who teach the Christian religion would conscientiously observe the precept given them here by their Master.”
Give 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.
John Wesley
V. 6. Here is another instance of that transposition, where of the two things proposed, the latter is first treated of.
Give not-to dogs-lest turning they rend you:
Cast not-to swine-lest they trample them under foot.
Yet even then, when the beam is cast out of thine own eye, Give not-That is, talk not of the deep things of God to those whom you know to be wallowing in sin. neither declare the great things God hath done for your soul to the profane, furious, persecuting wretches. Talk not of perfection, for instance, to the former; not of your experience to the latter. But our Lord does in nowise forbid us to reprove, as occasion is, both the one and the other.
Adam Clarke
Verse 6. Give not that which is holy] to agion, the holy or sacred thing; i.e. any thing, especially, of the sacrificial kind, which had been consecrated to God. The members of this sentence should be transposed thus:-
Give not that which is holy unto the dogs,
Lest they turn again and rend you:
Neither cast ye your pearls before swine,
Lest they trample them under their feet.
The propriety of this transposition is self-evident. There are many such transpositions as these, both in sacred and profane writers. The following is very remarkable:-
“I am black but comely;
“As the tents of Kedar, as the curtains of Solomon.”
That is,
“I am black as the tents of Kedar,
“Comely as the curtains of Solomon.”
See many proofs of this sort of writing in Mr. WAKEFIELD’S Commentary. As a general meaning of this passage, we may just say: “The sacrament of the Lord’s supper, and other holy ordinances which are only instituted for the genuine followers of Christ, are not to be dispensed to those who are continually returning like the snarling ill-natured dog to their easily predominant sins of rash judgment, barking at and tearing the characters of others by evil speaking, back biting and slandering; nor to him who, like the swine, is frequently returning to wallow in the mud of sensual gratifications and impurities.”
Joseph Benson
Verse 6. Give not, &c. — Even when the beam is cast out of thine own eye. Give not that which is holy unto dogs — That is, talk not of the deep things of God to those whom you know to be wallowing in sin; neither declare the great things God hath done for your soul, to the profane, furious, persecuting wretches. Talk not of high degrees of holiness, for instance, to the former; nor of your own experience to the latter. But our Lord does in no wise forbid us to reprove, as occasion is, both the one and the other. There is a transposition in the latter clauses of this verse, where, of the two things proposed, the latter is first treated of. The sense is, Give not — to dogs — lest, turning, they rend you. Cast not — to swine, lest they trample them under their feet.
Joseph Sutcliffe
Ver. 6. Give not that which is holy to the dogs. A proverbial expression, importing that some men cannot be reformed by good words, being like the wild boars which often tear the hunters. How awful is the state of wicked men. They are dogs, biting and devouring one another, and like swine in regard of impurity. How often is their profane tongue employed in sneering at revelation, and mocking at experimental religion. What grace, what tears must it not require to change their nature into lambs.
Neither cast ye your pearls before swine, for divine wisdom is more precious than rubies. The unsanctified are not prepared to hear of the guidance and consolations of the Holy Spirit.
Daniel Whedon
6. Dogs… swine — Our Lord in these last verses has cautioned us how we hastily judge a good man, a brother. He now teaches us how to estimate the reverse character, or any character. The dog and the swine are symbols of depraved men, the ferocious and the sensual.
The dogs of the East, especially the street dogs, who have no owners, and exist in great hordes as a nuisance, are an abomination often mentioned in Scripture. The swine, ceremonially unclean by the Mosaic law, and physically filthy and disgusting to all view, properly comes in with the dog to represent conjointly the ferocious and the sensual.
Now we must discern these characters. We must not intrust a holy thing to a dog. Apostles and bishops must not commit the office of the ministry to a wicked man. No sacred deposit, or responsibility, or even principle (symbolized by pearls) must be imparted to an unfit man. No doctrines or religious experiences must be brought before an incapable sensualist. In fine, in imparting the official trusts and the truths of the Gospel, we must discern men’s moral qualities, and deal with them accordingly. In the latter part of the verse, the phrase, lest they trample them under their feet, refers to the swine. It describes the gross disregard which sensual men have for the most perfect gems of truth. Turn again and rend you, refers to the dogs. It alludes to the bitter irritation with which fierce natures treat the offers of truth to which they are opposed. Give the dog a pearl, and he will bite and tear you.
In regard to pearls, see note on Matthew 13:45.
(2.) Confide in God as a more than earthly father, 7-12.
In coming into the kingdom ye must entertain faith in God’s paternity, (7-12;) ye must pass through the strait gate of life, (13-14;) ye must elude false guides, (15-20;) ye must show something more than mere profession, (21-23;) for by these my words you stand or fall, (24-29.)
Richard Watson
Verse 6. Give not that which is holy unto the dogs, neither, &c. — Dogs were by the law unclean animals. Even “the price of a dog” was not to be brought into the house of the Lord for a vow. Things profane and unclean, and flesh torn by such beasts as were forbidden to man to eat, were given to the dogs; but no part of the sacrifices, or holy oblations, not even their fragments. Swine are here mentioned not so much with reference to their being by the law unclean animals, as because of their grovelling nature. Both these appear also to have been proverbial expressions among the Jews; the wisdom of which, as in the case of all proverbs, lies, however, in the application; and as a true proverb embodies some useful general truth, which, by a wrong use, may. be as injurious an error, so the right application gives to it all its value; and he that teaches this teaches true wisdom. Our Lord might have uttered new proverbs but to show the use of such as were common, and often much misapplied; of which we have several examples in his discourses, quite as important, and in some respects more so. It was not only teaching truth, but counteracting error. These words are not to be understood as a caution against the free and universal publication of the Gospel. This is enjoined to be preached to “every creature;” consequently, to many who are truly represented, as to their character, by “dogs” and “swine;” and must often be done, although the swine may trample under foot the “goodly pearls,” and “the dogs turn and rend” the zealous teacher. In this publicity of its doctrines the contrast between paganism and Christianity is strongly marked. The wise men among the heathen had an esoteric doctrine which they kept from the common people, who were haughtily styled the profane, and were not allowed to partake their mysteries; and a similar contempt of the mass of mankind was exhibited by the Pharisees and Sadducees, who, in imitation of heathen priests and sages, had also their “hidden wisdom,” which they taught only to select disciples. It was one of the enigmatical sayings of Pythagoras, that you are “not to carry the pictures of the gods in a ring;” that is, you are not to expose the sacred and venerable principles of religion to every vulgar eye. But Christ sufficiently guards against such an interpretation of his words, both by his practice, — for he “preached the Gospel of the kingdom in all the synagogues,” consequently to all ranks of people, — and also by his having in the same discourse made it the duty of his disciples to “let their light shine before men.” To all, therefore, the great doctrines of his religion were to be declared generally, and to every sincere inquirer its deepest and most spiritual sense was to be opened without exception. But as to the unclean and brutal, to scoffers and blasphemers, to men of perverse minds, who lie in wait to ridicule or blaspheme truth, and to turn into contempt those who hold and teach it, or to expose them to persecution, a wise discrimination and a cautious prudence are recommended. They were so to teach Christ’s doctrine, that the holy name of God might not be blasphemed, nor were they needlessly to run into danger. And so now, before the high spiritualities and “the deep things of God,” as they are hidden under the general doctrines of Christianity, are fully opened, the Christian teacher must know whom he is addressing; or just in proportion as any thing is sacred, it may be trampled contemptuously or blasphemously under foot There is a manifest difference between St. Paul’s sermon to the Athenians, on Mars’ Hill, and his epistles to the Greek Churches; a circumstance which may illustrate our Lord’s meaning. And as a preacher must consider the character of his congregation, so the conversation of Christians on religious subjects, in order to be “good to the use of edifying,” must have respect to TIMES, CIRCUMSTANCES, and CHARACTERS.
Some would transpose this verse, and read, “Give not that which is holy to the dogs, lest they turn and rend you; and cast not your pearls before swine, lest they trample them under their feet.” But the construction of the text is resolvable into what is called epanodov, a going back, and is very frequent in the poetical parts of the Old Testament, and occasionally seen in the prose of the New. Thus we have in Matthew 12:22, “The blind and the dumb both spake and saw;” rather, than, “The blind and the dumb both saw and spake.” And an English poet furnishes an example in few words: “The soldier’s, courtier’s, scholar’s, eye, tongue, sword;” where eye, tongue, sword, must be referred back to the scholar, courtier, and soldier, as the sense directs. So here, “Lest they trample them, under their feet,” refers to the swine; and, “Lest they turn and rend” or tear “you,” must be connected with the dogs in the first member of the sentence; but the turning and rending may be attributed to the swine, as well as the trampling under foot. Wild swine, at least, are ferocious, and turning well expresses their mode of attack.
Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
John Wesley
V. 7. But ask-Pray for them, as well as for yourselves: in this there can be no such danger.
Seek-Add your own diligent endeavours to your asking:
and knock-Persevere importunately in that diligence. Luke 11:9.
Adam Clarke
Verse 7. Ask-seek-knock] These three words include the ideas of want, loss, and earnestness. Ask: turn, beggar at, the door of mercy; thou art destitute of all spiritual good, and it is God alone who can give it to thee; and thou hast no claim but what his mercy has given thee on itself. Seek: Thou hast lost thy God, thy paradise, thy soul.-Look about thee-leave no stone unturned there is no peace, no final salvation for thee till thou get thy soul restored to the favour and image of God. Knock: Be in earnest-be importunate: Eternity is at hand! and, if thou die in thy sins, where God is thou shalt never come.
Ask with confidence and humility.
Seek with care and application.
Knock with earnestness and perseverance.
Joseph Benson
Verses 7-11. Ask, &c. — The exhortation contained in these verses may be considered as connected with the caution given in those immediately preceding, and then the sense of it will be, If you be at a loss to know who are and who are not proper subjects of reproof or admonition; or to whom you may with propriety speak of the higher truths of Christianity, even of those of experimental religion, and therefore want wisdom to guide you in these difficulties, ask, and it shall be given you, &c. Or the passage may refer to the whole preceding discourse, and Christ might intend thereby to prevent his disciples from being discouraged by the holiness of the doctrine, and the strictness of the precepts he had been inculcating, and therefore thus directs them to apply to God for supernatural aid; and assures them, if they did so with fervency, importunity, and perseverance, they should not apply in vain. But, independent of their connection with what precedes or follows in this most admirable sermon, these verses contain a most important direction and encouraging exhortation to the people of God to seek help of him in all difficulties whatsoever, and all those aids of his Spirit, and other blessings necessary to their salvation. Seek, and ye shall find — Add to your asking your own diligent endeavours in the use of all other appointed means; and knock — Persevere importunately in that diligence, and your efforts shall not be in vain. What you ask shall be given you, provided you ask what is agreeable to God’s will: the spiritual blessings which you seek, in this way, you shall find: and the door of mercy and salvation, at which you knock, shall certainly be opened to you. For every one that thus asketh, receiveth, &c. — Such is the goodness and faithfulness of God to his children. Our Lord next, to give his followers greater assurance of obtaining from God the blessings which they should ask and seek aright, illustrates the divine goodness by reminding them of the imperfect goodness and bounty of men to their offspring. What man is there of you, or, among you; tiv estin ex umwn anqrwpov. The words are very emphatical, and give great strength to our Lord’s argument. As if he had said, I appeal to yourselves, is there a man among you, in all this numerous assembly, who, if his son ask bread of him, will give him a stone? or if he ask a fish, &c. — Can you imagine any father could be so unnatural as to deny necessary supplies to his hungry child; and instead thereof give him what would be useless or hurtful, would starve or poison him? Consider, “if the wickedest wretches among yourselves, the most peevish, weak, and ill-natured of you all, will readily give good gifts to their children when they cry for them, how much rather will the great God, infinite in goodness, bestow blessings on his children who endeavour to resemble him in his perfections, and for that end ask his grace and other spiritual and heavenly blessings?” If ye then, being evil — If you, imperfect and evil as you are, and some of you tenacious, froward, and unkind, yet know, being taught by natural affection, to give good gifts to your children — If you find your hearts disposed and ready to communicate the best of what you have for their relief and sustenance, how much more will your almighty and most beneficent Father in heaven, who has a perfect knowledge of all your wants, and can with perfect ease supply them, and who himself has wrought in your hearts these benevolent dispositions, be ready to exceed you in so expressing his kindness, as freely to give all needful good things to them that by fervent prayer ask them of him.
Joseph Sutcliffe
Ver. 7. Ask, and it shall be given you. Here our Saviour resumes the duty of prayer, and combines it with the promise, ye shall receive. We are full of wants, and ought to pray: we have lost our paradise, and must seek till we find it. Hence here is something to be found, and something to be received. We have strayed in the wild wastes of sin, and we must return and knock at mercy’s door. As the cloudy vapours return in rains on the earth, so the breath of prayer recoils in blessings on our head. We are also encouraged to the duty by the consideration that we address a heavenly Father, who is more indulgent than any parent. And what father would give his hungry child a stone instead of bread? This alludes to some covetous masters who made for their slaves a very hard kind of bread which a child could not eat. Hence the proverb in Seneca, which calls the favour of hard men PANEM LAPIDOSUM, stony bread.
Daniel Whedon
7. Ask, and it shall be given you — Under the threefold symbol of asking, seeking, and knocking, all the expressions of our desire are included, rising in the force of climax. Our bounteous heavenly Father has a corresponding response for each. For the asking he has gifts; for the seeking, discovery; for the knocking, admissions.
Richard Watson
Verse 7. Ask, and it shall be given you, &c. — We have here a short but most important discourse on prayer; not philosophically argued, not entering into the reasons of the duty, or the advantage, but authoritative and persuasive, and founded upon those affecting views of the love and condescension of God which give so great a charm to the words of Christ in this Divine sermon. Ask, seek, knock, all expressive of the same act. This is our duty; God requires this as an acknowledgment of our dependence, and as the expression of our faith; but ask with entire and unlimited confidence, for EVERY ONE that asketh receiveth, and he that seeketh findeth, &c. — There is no respect of persons with God. Ask, as painfully sensible of your wants; seek with diligence, as those who would recover some great thing lost; and knock at the door of the appointed refuge, that you may obtain admission, and be safe from all danger. Words of inimitable simplicity, but of weightiest import! They forcibly describe the nature of true prayer, asking until the supply is given; seeking until the good sought for is found; knocking with persevering earnestness until admission is granted. Here is no resting in means as the END, which is the essence of formality, and one of the most fatal and general religious delusions; but a persevering use of prayer, till prayer be answered. A firm ground for the most assured confidence is here also laid; and whoever rightly understands these words knows the way to God, to salvation, to heaven. And here let it be remembered that the teacher is the promiser; and he who promises is the Being who “cannot lie,” and who is able to give “exceeding abundantly above all that we ask or think.” Nor is there any thing exclusive in the promise: it is the word of mercy and eternal truth to all, without respect of persons. “Even the poor man’s prayer,” says one, “pierceth the clouds; and weak and contemptible as he seems, he can draw down the host of heaven, and arm the Almighty in his defence, so long as he can but utter his wants, or turn the thoughts of his heart to God.” But, since it is so manifestly the main intent of this discourse to turn the desires of men wholly into the channel of spiritual things, these ABSOLUTE promises must be understood chiefly as intended to give us full assurance of the success of our prayers for spiritual blessings. These can never be denied; and they are bestowed according to the proportion of our faith. As to external good, also, whatever is really beneficial for those who put a filial confidence in God’s mercy shall be infallibly bestowed, and nothing withheld but for some reason which respects our real interests upon the whole. This is the clear doctrine of Scripture; and, when fully received, it becomes the source, not only of content, but of thankfulness, in every lot. For as to blessings of a temporal kind, we cannot tell what, in all its bearings and issues, is good for us; and we are therefore to ask them with submission. Still “all our requests are to be made known unto God;” and the reward of prayer, even as to matters which affect us in relation to the present life, is a frequent and sometimes a signal interposition of God.
For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
John Wesley
V. 8. For every one that asketh receiveth-Provided he ask aright, and ask what is agreeable to God's will.
Adam Clarke
Verse 8. For every one that asketh receiveth] Prayer is always heard after one manner or other. No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success.-Ye SHALL receive-ye SHALL find-it SHALL be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ’s word, and Christ’s sacrifice with thee, and not one of Heaven’s blessings can be denied thee. See Clarke on “Luke 11:9”.
Joseph Benson
Verses 7-11. Ask, &c. — The exhortation contained in these verses may be considered as connected with the caution given in those immediately preceding, and then the sense of it will be, If you be at a loss to know who are and who are not proper subjects of reproof or admonition; or to whom you may with propriety speak of the higher truths of Christianity, even of those of experimental religion, and therefore want wisdom to guide you in these difficulties, ask, and it shall be given you, &c. Or the passage may refer to the whole preceding discourse, and Christ might intend thereby to prevent his disciples from being discouraged by the holiness of the doctrine, and the strictness of the precepts he had been inculcating, and therefore thus directs them to apply to God for supernatural aid; and assures them, if they did so with fervency, importunity, and perseverance, they should not apply in vain. But, independent of their connection with what precedes or follows in this most admirable sermon, these verses contain a most important direction and encouraging exhortation to the people of God to seek help of him in all difficulties whatsoever, and all those aids of his Spirit, and other blessings necessary to their salvation. Seek, and ye shall find — Add to your asking your own diligent endeavours in the use of all other appointed means; and knock — Persevere importunately in that diligence, and your efforts shall not be in vain. What you ask shall be given you, provided you ask what is agreeable to God’s will: the spiritual blessings which you seek, in this way, you shall find: and the door of mercy and salvation, at which you knock, shall certainly be opened to you. For every one that thus asketh, receiveth, &c. — Such is the goodness and faithfulness of God to his children. Our Lord next, to give his followers greater assurance of obtaining from God the blessings which they should ask and seek aright, illustrates the divine goodness by reminding them of the imperfect goodness and bounty of men to their offspring. What man is there of you, or, among you; tiv estin ex umwn anqrwpov. The words are very emphatical, and give great strength to our Lord’s argument. As if he had said, I appeal to yourselves, is there a man among you, in all this numerous assembly, who, if his son ask bread of him, will give him a stone? or if he ask a fish, &c. — Can you imagine any father could be so unnatural as to deny necessary supplies to his hungry child; and instead thereof give him what would be useless or hurtful, would starve or poison him? Consider, “if the wickedest wretches among yourselves, the most peevish, weak, and ill-natured of you all, will readily give good gifts to their children when they cry for them, how much rather will the great God, infinite in goodness, bestow blessings on his children who endeavour to resemble him in his perfections, and for that end ask his grace and other spiritual and heavenly blessings?” If ye then, being evil — If you, imperfect and evil as you are, and some of you tenacious, froward, and unkind, yet know, being taught by natural affection, to give good gifts to your children — If you find your hearts disposed and ready to communicate the best of what you have for their relief and sustenance, how much more will your almighty and most beneficent Father in heaven, who has a perfect knowledge of all your wants, and can with perfect ease supply them, and who himself has wrought in your hearts these benevolent dispositions, be ready to exceed you in so expressing his kindness, as freely to give all needful good things to them that by fervent prayer ask them of him.
Daniel Whedon
8. Asketh receiveth — Coming into the kingdom of God, and under his paternity, we have the child’s right of petition. Gifts, even the highest gift, his own Holy Spirit, and much more all lower gifts suitable for us, will he grant. And the only limitation of our asking is that we confine ourselves to the proper relation of the child; and the only limitation of the gift, and so of the promise, is that God will give only what is suitable to his character as Father to grant. The child cannot expect to command favours out of his proper sphere, or at the improper time. Of these the parent is the wise judge. So the child of the heavenly Father must not interpret this promise licentiously, as if God would obey his orders at the moment he chooses. The promise only affirms that, unlike the Gentile, he enjoys the privileges of accepted prayer, and receives the returns that the infinite Father sees best.
Seeketh findeth — To seek is a stronger act than to ask. Not everything is obtained by the means and at the moment of uttered supplication. What we are to seek first, we are told in Matthew 5:33. It is the kingdom of God and his righteousness, in opposition to all those things which the Gentiles seek, verse 32. And in that kingdom, revelations of wisdom and goodness, of experience and attainment, are granted to him who earnestly employs his day and strength in seeking. Knock… opened — And this completes the climax. Knock, and the strait gate (verse 14) and the narrow way shall be opened unto you. And if we continue to knock through life, the heavenly kingdom above will open its everlasting doors. Those, indeed, there will be who will begin to stand without and to knock at the door, (Luke 13:25,) and the voice of the Lord will pierce through the door still closed, saying, Depart. There are Gentiles in heathendom that know not the heavenly Father, and Gentiles in Christendom that know not the Son.
Or what man is there of you, whom if his son ask bread, will he give him a stone?
Adam Clarke
Verse 9. Or what man is there-whom if his son] Men are exhorted to come unto God, with the persuasion that he is a most gracious and compassionate Parent, who possesses all heavenly and earthly good, knows what is necessary for each of his creatures, and is infinitely ready to communicate that which they need most.
Will he give him a stone?] Will he not readily give him bread if he have it? This was a proverb in other countries; a benefit grudgingly given by an avaricious man is called by Seneca, panem lapidosum, stony bread. Hence that saying in Plautus: Altera manu, fert lapidem, panem ostentat altera.-In one hand he brings a stone, and stretches out bread in the other.
Joseph Benson
Verses 7-11. Ask, &c. — The exhortation contained in these verses may be considered as connected with the caution given in those immediately preceding, and then the sense of it will be, If you be at a loss to know who are and who are not proper subjects of reproof or admonition; or to whom you may with propriety speak of the higher truths of Christianity, even of those of experimental religion, and therefore want wisdom to guide you in these difficulties, ask, and it shall be given you, &c. Or the passage may refer to the whole preceding discourse, and Christ might intend thereby to prevent his disciples from being discouraged by the holiness of the doctrine, and the strictness of the precepts he had been inculcating, and therefore thus directs them to apply to God for supernatural aid; and assures them, if they did so with fervency, importunity, and perseverance, they should not apply in vain. But, independent of their connection with what precedes or follows in this most admirable sermon, these verses contain a most important direction and encouraging exhortation to the people of God to seek help of him in all difficulties whatsoever, and all those aids of his Spirit, and other blessings necessary to their salvation. Seek, and ye shall find — Add to your asking your own diligent endeavours in the use of all other appointed means; and knock — Persevere importunately in that diligence, and your efforts shall not be in vain. What you ask shall be given you, provided you ask what is agreeable to God’s will: the spiritual blessings which you seek, in this way, you shall find: and the door of mercy and salvation, at which you knock, shall certainly be opened to you. For every one that thus asketh, receiveth, &c. — Such is the goodness and faithfulness of God to his children. Our Lord next, to give his followers greater assurance of obtaining from God the blessings which they should ask and seek aright, illustrates the divine goodness by reminding them of the imperfect goodness and bounty of men to their offspring. What man is there of you, or, among you; tiv estin ex umwn anqrwpov. The words are very emphatical, and give great strength to our Lord’s argument. As if he had said, I appeal to yourselves, is there a man among you, in all this numerous assembly, who, if his son ask bread of him, will give him a stone? or if he ask a fish, &c. — Can you imagine any father could be so unnatural as to deny necessary supplies to his hungry child; and instead thereof give him what would be useless or hurtful, would starve or poison him? Consider, “if the wickedest wretches among yourselves, the most peevish, weak, and ill-natured of you all, will readily give good gifts to their children when they cry for them, how much rather will the great God, infinite in goodness, bestow blessings on his children who endeavour to resemble him in his perfections, and for that end ask his grace and other spiritual and heavenly blessings?” If ye then, being evil — If you, imperfect and evil as you are, and some of you tenacious, froward, and unkind, yet know, being taught by natural affection, to give good gifts to your children — If you find your hearts disposed and ready to communicate the best of what you have for their relief and sustenance, how much more will your almighty and most beneficent Father in heaven, who has a perfect knowledge of all your wants, and can with perfect ease supply them, and who himself has wrought in your hearts these benevolent dispositions, be ready to exceed you in so expressing his kindness, as freely to give all needful good things to them that by fervent prayer ask them of him.
Daniel Whedon
9, 10. Bread… fish — The ordinary food of the fishermen of Galilee was bread and fish. Bread and stone, fish and serpent, are in couples, obviously rounded on a degree of resemblance.
Richard Watson
Verse 9. Or what man is there of you, &c. — ‘H tiv estin. The particle h answers here to the Latin an: h tiv. “Is there any of you?” Anqrwpov, man, is emphatic; but not as some take it, that the stress is laid upon the excellence of human nature in respect of its natural affections; but emphatic in the way of contrast with God. The sense is, “Is there any of yon, although a man.” and therefore subject to selfishness and morosity, answering to the 11th verse, “If ye then, being evil,” &c. Still, evil as you are, it would be a rare thing to find any one among even the worst who would deny the requests of his children for things necessary to their sustenance and comfort.
Or if he ask a fish, will he give him a serpent?
Joseph Benson
Verses 7-11. Ask, &c. — The exhortation contained in these verses may be considered as connected with the caution given in those immediately preceding, and then the sense of it will be, If you be at a loss to know who are and who are not proper subjects of reproof or admonition; or to whom you may with propriety speak of the higher truths of Christianity, even of those of experimental religion, and therefore want wisdom to guide you in these difficulties, ask, and it shall be given you, &c. Or the passage may refer to the whole preceding discourse, and Christ might intend thereby to prevent his disciples from being discouraged by the holiness of the doctrine, and the strictness of the precepts he had been inculcating, and therefore thus directs them to apply to God for supernatural aid; and assures them, if they did so with fervency, importunity, and perseverance, they should not apply in vain. But, independent of their connection with what precedes or follows in this most admirable sermon, these verses contain a most important direction and encouraging exhortation to the people of God to seek help of him in all difficulties whatsoever, and all those aids of his Spirit, and other blessings necessary to their salvation. Seek, and ye shall find — Add to your asking your own diligent endeavours in the use of all other appointed means; and knock — Persevere importunately in that diligence, and your efforts shall not be in vain. What you ask shall be given you, provided you ask what is agreeable to God’s will: the spiritual blessings which you seek, in this way, you shall find: and the door of mercy and salvation, at which you knock, shall certainly be opened to you. For every one that thus asketh, receiveth, &c. — Such is the goodness and faithfulness of God to his children. Our Lord next, to give his followers greater assurance of obtaining from God the blessings which they should ask and seek aright, illustrates the divine goodness by reminding them of the imperfect goodness and bounty of men to their offspring. What man is there of you, or, among you; tiv estin ex umwn anqrwpov. The words are very emphatical, and give great strength to our Lord’s argument. As if he had said, I appeal to yourselves, is there a man among you, in all this numerous assembly, who, if his son ask bread of him, will give him a stone? or if he ask a fish, &c. — Can you imagine any father could be so unnatural as to deny necessary supplies to his hungry child; and instead thereof give him what would be useless or hurtful, would starve or poison him? Consider, “if the wickedest wretches among yourselves, the most peevish, weak, and ill-natured of you all, will readily give good gifts to their children when they cry for them, how much rather will the great God, infinite in goodness, bestow blessings on his children who endeavour to resemble him in his perfections, and for that end ask his grace and other spiritual and heavenly blessings?” If ye then, being evil — If you, imperfect and evil as you are, and some of you tenacious, froward, and unkind, yet know, being taught by natural affection, to give good gifts to your children — If you find your hearts disposed and ready to communicate the best of what you have for their relief and sustenance, how much more will your almighty and most beneficent Father in heaven, who has a perfect knowledge of all your wants, and can with perfect ease supply them, and who himself has wrought in your hearts these benevolent dispositions, be ready to exceed you in so expressing his kindness, as freely to give all needful good things to them that by fervent prayer ask them of him.
Daniel Whedon
9, 10. Bread… fish — The ordinary food of the fishermen of Galilee was bread and fish. Bread and stone, fish and serpent, are in couples, obviously rounded on a degree of resemblance.
Richard Watson
Verse 10. If he ask a fish, will, &c. — Bread and fish are mentioned because they were the common food of the people in that part of Galilee, bordering on the lake. By a fish Bishop Pearce understands an eel, to which the serpent would bear some resemblance; but these are proverbial expressions, not to be interpreted too strictly.
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?
John Wesley
V. 11. To them that ask him-But on this condition, that ye follow the example of his goodness, by doing to all as ye would they should do to you.
For this is the law and the prophets-This is the sum of all, exactly answering Matthew 5:17. The whole is comprised in one word, Imitate the God of love.
Thus far proceeds the doctrinal part of the sermon. In the next verse begins the exhortation to practise it.
Adam Clarke
Verse 11. If ye, then, being evil] ponhroi ontev, who are radically and diabolically depraved, yet feel yourselves led, by natural affection, to give those things to your children which are necessary to support their lives, how much more will your Father who is in heaven, whose nature is infinite goodness, mercy, and grace, give good things-his grace and Spirit (pneuma agton, the Holy Ghost, Luke 11:13,) to them who ask him? What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still GOD IS LOVE.
Joseph Benson
Verses 7-11. Ask, &c. — The exhortation contained in these verses may be considered as connected with the caution given in those immediately preceding, and then the sense of it will be, If you be at a loss to know who are and who are not proper subjects of reproof or admonition; or to whom you may with propriety speak of the higher truths of Christianity, even of those of experimental religion, and therefore want wisdom to guide you in these difficulties, ask, and it shall be given you, &c. Or the passage may refer to the whole preceding discourse, and Christ might intend thereby to prevent his disciples from being discouraged by the holiness of the doctrine, and the strictness of the precepts he had been inculcating, and therefore thus directs them to apply to God for supernatural aid; and assures them, if they did so with fervency, importunity, and perseverance, they should not apply in vain. But, independent of their connection with what precedes or follows in this most admirable sermon, these verses contain a most important direction and encouraging exhortation to the people of God to seek help of him in all difficulties whatsoever, and all those aids of his Spirit, and other blessings necessary to their salvation. Seek, and ye shall find — Add to your asking your own diligent endeavours in the use of all other appointed means; and knock — Persevere importunately in that diligence, and your efforts shall not be in vain. What you ask shall be given you, provided you ask what is agreeable to God’s will: the spiritual blessings which you seek, in this way, you shall find: and the door of mercy and salvation, at which you knock, shall certainly be opened to you. For every one that thus asketh, receiveth, &c. — Such is the goodness and faithfulness of God to his children. Our Lord next, to give his followers greater assurance of obtaining from God the blessings which they should ask and seek aright, illustrates the divine goodness by reminding them of the imperfect goodness and bounty of men to their offspring. What man is there of you, or, among you; tiv estin ex umwn anqrwpov. The words are very emphatical, and give great strength to our Lord’s argument. As if he had said, I appeal to yourselves, is there a man among you, in all this numerous assembly, who, if his son ask bread of him, will give him a stone? or if he ask a fish, &c. — Can you imagine any father could be so unnatural as to deny necessary supplies to his hungry child; and instead thereof give him what would be useless or hurtful, would starve or poison him? Consider, “if the wickedest wretches among yourselves, the most peevish, weak, and ill-natured of you all, will readily give good gifts to their children when they cry for them, how much rather will the great God, infinite in goodness, bestow blessings on his children who endeavour to resemble him in his perfections, and for that end ask his grace and other spiritual and heavenly blessings?” If ye then, being evil — If you, imperfect and evil as you are, and some of you tenacious, froward, and unkind, yet know, being taught by natural affection, to give good gifts to your children — If you find your hearts disposed and ready to communicate the best of what you have for their relief and sustenance, how much more will your almighty and most beneficent Father in heaven, who has a perfect knowledge of all your wants, and can with perfect ease supply them, and who himself has wrought in your hearts these benevolent dispositions, be ready to exceed you in so expressing his kindness, as freely to give all needful good things to them that by fervent prayer ask them of him.
Daniel Whedon
11. Being evil — Evil of course, because human. What is man that he should be clean? Even in those tender relations and feelings that are supposed to be the best part of our nature, alas! we are still evil.
Richard Watson
Verse 11. If ye then, being evil, &c. — The argument is, “If ye, being EVIL, know how to give,” 1.e., are accustomed to give, “good gifts unto your children; how much more shall your heavenly Father;” who is essentially and infinitely GOOD, and subject to no evil passions whatever, “give good things to them that ask him!” (See Luke 11:13.)
Therefore 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.
Adam Clarke
Verse 12. Therefore all things whatsoever ye would that men]. This is a most sublime precept, and highly worthy of the grandeur and beneficence of the just God who gave it. The general meaning of it is this: “Guided by justice and mercy, do unto all men as you would have them to do to you, were your circumstances and theirs reversed.” Yet this saying may be misunderstood. “If the prisoner should ask the judge, ‘whether he would be content to be hanged, were he in his case,’ he would answer, ‘No.’ Then, says the prisoner, do as you would be done to.-Neither of them must do as private men; but the judge must do by him as they have publicly agreed: that is, both judge and prisoner have consented to a law, that if either of them steal he shall be hanged.”-Selden. None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter. Self-love will feel itself sadly cramped when brought within the limits of this precept; but God hath spoken it: it is the spirit and design of the law and the prophets; the sum of all that is laid down in the Sacred Writings, relative to men’s conduct toward each other. It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen. See many examples in Wetstein’s notes.
Joseph Benson
Verse 12. Therefore all things, &c. — As if he had said, But it is only on this condition that he will give, and continue to give them, viz., that ye follow the example of his equity and benevolence, that you imitate the God of love; that, being “animated by his goodness, you study to express your gratitude for it by your integrity and kindness to your fellow-creatures, treating them, in every instance, as you would think it reasonable to be treated by them, if you were in their circumstances and they in yours: for this is, in effect, a summary and abstract of all the human and social virtues recommended in the moral precepts of the law and the prophets, and it was one of the greatest ends of both to bring men to this equitable and amiable temper. I say, one of the greatest, that this may be reconciled with our Lord’s declaring the love of God to be the first and great commandment, Matthew 22:38. And, indeed, it is a most absurd and fatal error to imagine, that the regulation of social life is the only end of religion.” — Doddridge. Thus far proceeds the doctrinal part of this sermon. In the next verse begins the exhortation to practise it.
Joseph Sutcliffe
Ver. 12. Whatsoever ye would that men should do to you. This golden rule is an epitome of the bible, and the substance of all laws, of all maxims, and of all precepts. It rectifies the bias of self-love between all parties, it removes the mote from every eye, it harmonizes the world wherever it prevails, and it is short and simple that it may ever be remembered.
Daniel Whedon
12. Therefore — Inasmuch as you expect to be well treated by your heavenly Parent, as your children are well treated by you, generalize this rule of reciprocity. Benefit not only your children, as you would be parentally benefited; but treat all as you would be treated. That is, whatsoever, as a fair and righteous man, ye would have from others, that do to others. What you feel would be right for you in their place, that concede ye to them in their own place. Make their case your own, and think what you could then fairly demand. Law and the prophets — Our Saviour does not claim this to be a new, but an old rule. It is a condensation of the principles of the Old Testament. It is a divine ratification of the law written upon the human heart. It has been repeatedly expressed by various moralists in different ages with more or less completeness. It is, indeed, the central axiom of right, the divine concentration of human morality, the test of social justice, the truly GOLDEN RULE.
(3.) Enter the strait gate, avoiding false guides, 13-20.
Richard Watson
Verse 12. Therefore all things whatsoever ye would, &c. — These words, which form a distinct subject, are not connected with what precedes. The oun, therefore, may be considered as an expletive, or it marks a transition. Sometimes, indeed; it indicates a return to a subject which has been for some time suspended by a digression. Hence it may be taken as a continuation of verses 1 and 2; a general rule, growing out of the injunction of the particular caution against rash and uncharitable judging. This rule has justly been called a golden rule, and something resembling it is found in several Greek and Roman, and also in Jewish writers. Christ did not teach a new morality; but explained more perfectly that which, in its principles and particulars, was from the beginning, and placed it on its true foundation, from which it had been so generally removed. This very rule must necessarily have been as ancient as the first revelations of God to man; being necessarily included in the precept, “Thou shalt love thy neighbour as thyself,” and is, in fact, the foundation of all social morals. With the religion of the patriarchs it passed with other great principles into the different ancient nations; but soon became commingled with a variety of false and selfish maxims, which destroyed its efficacy. For it is to be remarked that, though we may occasionally find this and other just or benevolent sentiments in the writings of heathen sages, yet, being broken off from their connection with the Divine revelations which originated them, they were regarded merely as the opinions of men, and, wanting the authority of God, their original author, they had not the force of LAW. But Christ, by taking this great rule into his own moral code, has restored the authority; and it now stands as a part of the law of his religion, enforced by his enactment, and guarded, like all other Divine laws, by the sanctions of life or death. This makes one of the grand distinctions between the sayings of wise men among the Gentiles, and those of our Lord and his apostles, in the few instances in which they most agree. But there is another. Such sentiments were the sounder parts of a generally corrupt and false system, noble relics of a better age; just as we still see the broken, but beautiful sculpture of the Greeks and Romans sometimes built up into the mud walls of those barbarian nations which subverted their empire. These moral maxims, however, were either useless, or their influence was greatly counteracted by the lax and vicious notions and prejudices which were held along with them, and which took hold of corrupt human nature much more deeply than the little truth which remained in the heathen world. Such rules of obvious equity for instance, were, among them, generally limited to certain classes of men. A Greek philosopher, when asked how a man should conduct himself to his friends, answered in words approaching those of our Lord, “As he wishes they should conduct themselves to him;” but he would not have applied this rule to his enemies. A Roman would say to the same effect as the text, Quod tibi fieri vis, fac alteri; but he would not include his slaves within the rule. And though among the Jews, Maimonides has been quoted as furnishing a similar maxim, partially imitated, no doubt, from the New Testament, “All things whatsoever ye would that others should do unto you, do you the same to your brethren in the law, and in the commandment;” the bigotry of the Jew puts in the emphatic limitation, TO YOUR BRETHREN, meaning those of his own nation. It is not, therefore, considered simply in itself, that this precept of our Lord is to be admired, but as it is a part of a moral system throughout perfectly pure and benevolent, comprising truth without countenancing error, and making its rules universal in their application to all mankind. Perhaps it was with some reference to the full and ample meaning which it derived from the principles and spirit which run through the whole discourse in which it stands, that it was commended to the convictions of Alexander Severus, although a heathen; for in preference to similar sentences, found among the writers of his own nation, with which he must have been acquainted, he caused this saying of Christ to be written on the walls of his palace, and would sometimes order it to be pronounced aloud by a public officer. The rule, however, is to be soberly interpreted. “Whatsoever ye WOULD that men should do to you,” signifies not a blind and wayward will or desire on our part, but one which is reasonable in itself, and consistent with the principles of religion. The maxim, also, must have respect to circumstances; and signifies what in like relations and conditions we would have done to ourselves; but even then not what another might lawfully do to us or for us, but what we should have a right to expect him to do, on the ground of duty and obligation, whether arising from equity or Christian charity. When this precept is said to be the law and the prophets, we are to understand the phrase in the same way as when St, Paul says, “LOVE is the fulfilling of the law;” that is, as charity leads necessarily to the discharge of all the duties we owe to our neighbour, so this great rule of equity “is the law and prophets,” by leading to the practice of all that charity and justice which both require of us in our conduct toward our fellow creatures.
Enter 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:
John Wesley
V. 13. The strait gate-The holiness described in the foregoing chapters. And this is the narrow way.
Wide is the gate, and many there are that go in through it-They need not seek for this; they come to it of course.
Many go in through it, because strait is the other gate-Therefore they do not care for it; they like a wider gate. Luke 13:24.
Adam Clarke
Verse 13. Enter ye in at the strait gate] Our Saviour seems to allude here to the distinction between the public and private ways mentioned by the Jewish lawyers. The public roads were allowed to be sixteen cubits broad, the private ways only four. The words in the original are very emphatic: Enter in (to the kingdom of heaven) through THIS strait gate, dia thv stenhv pulhv, i.e. of doing to every one as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to.
For wide is the gate] And very broad, eurucwrov, from euruv, broad, and cwrov, a place, a spacious roomy place, that leadeth forward, apagousa, into THAT destruction, eiv thn apwleian, meaning eternal misery; intimating, that it is much more congenial, to the revengeful, covetous heart of fallen man, to take every advantage of another, and to enrich himself at his expense, rather than to walk according to the rule laid down before, by our blessed Lord, and that acting contrary to it is the way to everlasting misery. With those who say it means repentance, and forsaking sin, I can have no controversy. That is certainly a gate, and a strait one too, through which every sinner must turn to God, in order to find salvation. But the doing to every one as we would they should do unto us, is a gate extremely strait, and very difficult, to every unregenerate mind.
Joseph Benson
Verse 13. Enter ye in at the strait gate — The gate of true conversion, of self-denial, mortification, and universal holiness; the gate in at which few, comparatively speaking, are inclined to enter. “How strait,” says Erasmus, in his paraphrase on the place, “is the gate, how narrow the way that leadeth to life! In the way, nothing is to be found that flatters the flesh, but many things opposite to it, poverty, fasting, watching, injuries, chastity, sobriety. And as for the gate, it receives none that are swollen with the glory of this life; none that are elated and lengthened out with pride; none that are distended with luxury; it does not admit those that are laden with the fardels of riches, nor those that drag along with them the other implements of the world. None can pass through it but naked men, who are stripped of all worldly lusts, and who, having, as it were, put off their bodies, are emaciated into spirits, which is the reason that it is sought after by so few.” For wide is the gate — The gate of impenitence and unbelief, of carnal affections and fleshly lusts. This gate is obvious to all, and there is no need to seek it: men come to it of course; and broad, eurucwrov, spacious, is the way — Of vanity and sin, of evil dispositions, words, and actions; and many there be which go in thereat — Many, yea, the greater part of mankind, evidently appear to enter in at that gate, and to walk in that way. Because strait is the gate — Here our Lord assigns the reason why so many enter in at the wide gate, and walk in the broad way: it is because the other gate is strait, and the way narrow, therefore they do not love either the one or the other; they prefer a wider gate, and a broader way; a gate which is entered without difficulty, and a way in which men may walk without either self-denial or taking up the cross, and in which they find abundance of company.
Joseph Sutcliffe
Ver. 13. Enter ye in at the strait gate. The Greeks have a similar saying: Stenh h odov h apagousa prov thn zwhn. Strait is the way that leads to life. The crowd at jewish festivals would seek to enter at the wide brazen gates; but Christ took occasion to bid his disciples enter in at the narrow gate on the side of the great gates. The strait gate is, evangelically, regeneration, and the narrow way is the path of faith, piety and self-denial. We must leave our sins, our righteousness, and all inordinate love, or we cannot enter in at this gate. The broad way is the high road of the world, in which the crowd hurry on in the sunshine of youth and prosperity. But by and bye it leads from shady groves to the desert, and the desert leads to a precipice, and beneath is the lake of fire. Here the dying infidel, the deluded worldling starts back with baleful eyes; but the crowd behind, infatuated with divine vengeance, press him down into his gaping hell. On the contrary, the narrow way, a sort of shepherd’s path, rough and thorny in the outset, presently leads to a rising ground, and to a holy hill, where the pilgrim has a constant prospect of heaven, and whence, like his Saviour, he ascends to the paradise above. Sinner, thou art going the way of all the earth; make haste to leave the enchanting route of pleasure, and walk in the good way which leads to eternal joy.
Daniel Whedon
13. Enter… strait gate… wide the gate — Strait and narrow here are the exact opposites of wide and broad. Like a close portal, from which a narrow path leads to a magnificent palace, is the Gospel way to everlasting life. Like a broad, open archway, through which a magnificent thoroughfare, well trodden and popular, leads to the precipice of destruction, is the way of sin.
Richard Watson
Verses 13, 14. Enter ye in at the strait gate, &c, — These words commence the hortatory conclusion of our Lord’s sermon, in which he enforces the vigorous application of the whole soul to the great duties which he had so clearly taught, and so strikingly illustrated. The metaphor he here employs is that of a low and strait gate, at the entrance of a narrow path, such paths as led to strongly fortified citadels, in which all who fly from danger might find “life” and safety in times of military invasion. But one access was usually allowed to such places, and that not only narrow, but often precipitous and rocky, that so it might be the more easily defended. The opposite to this is the wide and lofty gate, and the broad way leading to undefended cities, where the careless inhabitants could easily be surprised by an invading enemy, and be suddenly destroyed. Palestine had places answering to each description. By these, allusions we are taught that all are in danger; that there is but one way to life and safety, and that narrow and difficult, requiring care to find, and vigour to pursue; that there is also a broad, smooth, and inviting path, easy to discover, and recommended, too, by the choice of the greater number; and that the result of preferring temporary ease and convenience will be in the end certain destruction. The metaphor of the strait gate, and the narrow path, has reference to the previous doctrines which our Lord had delivered. The principles unfolded, and the duties enjoined in them, indicated the only way to eternal life. Yet they are difficult to our corrupt nature to practise, and require a constant course of self-denial and vigorous exertion. The entrance itself is said to be strait. In some cases the gates leading to the hill forts and citadels would admit little more than only the person himself, — he could take in with him no load of goods, no cumbrous apparatus for luxury and might be thankful to save himself and leave all the rest behind. If this be the allusion, the remunerations of worldly interest and honour, of self and pride, which the very entrance into the Christian life requires, may be figuratively represented. But this strait gate once entered, we have still a narrow pathway before us, and a toilsome ascent; for those commentators greatly err who take the straitness to be the difficulties to the entrance merely, and tell us that these being surmounted, and good habits formed, the rest of the way will be smooth and delightful. The pleasures of piety are indeed a reality; the ways of wisdom are ways of pleasantness; but the joys of religion lessen not its difficulties: they only animate us to surmount them: and no such habits are or can be formed as shall render our nature prone to hard and self-denying services; so that we shall daily have to practise the same lessons of self-denial, of vigilance, of resistance to evil. We must be always toiling up the steep in vigorous effort, until we reach the place of safety, when only we can be said to enter into “life.” Hence it is that the way itself, evidently meaning the whole way, is said to be narrow. Difficulties and dangers will beset us through our whole course, requiring constant effort on our part to resist the temptation to strike out into by-paths, or to climb the mounds on either side, in order to gain a broader and easier path. The followers of Pythagoras justly said that there are various ways of sinning, and that evil is indefinite; but that good consists in one precise and determined point; so that the one most be easy, the other difficult; just as it is easier to miss a mark than to hit it. To this notion Origen seems to allude when he says, in reference to our Lord’s words in this place, “Good is one; but moral turpitude is various: truth is one; but the contrary, falsehoods, are many: genuine righteousness is one; but there are many forms of hypocrisy.” Both the gate and the way are strait and narrow; but, on the other hand, nothing is easier or more gratifying to our fallen nature than in neglect all these precepts of Christ; to make a show of religion rather than practise it; to hate our enemies rather than love them; to keep our alms rather than distribute them; to seek the things of this life “first,” rather than “the kingdom of God first;” and to judge severely rather than charitably. — The ease with which vice is practised, and the struggles which virtue requires, are subjects of common remark among heathen moralists: how much more would they have complained had they carried their notions of virtue to the extent of these precepts of Christ! There is, however, here nothing to discourage: to strive to enter in is ours; but we shall never be left to strive in our own strength, if we remember the words of our Divine Teacher,” Ask, and ye shall receive; seek, and ye shall find.” And whatever self-denial and struggles may be called for, even these destroy not, but increase the joys of piety. — Narrow, obstructed, and precipitous as the way may be, it is yet “a way of pleasantness, and a path of peace;” for this very reason, that it is the sure way to life; and that every step brings us nearer to that city of God into which no enemy can enter, and where the security of our immortal interests shall be confirmed for ever.
The oti, because, in verse 14, Bengelius, Whitby; and others render but, which continues the reason for the exhortation: “Enter ye in at the strait gate,” that is, strive to enter in, Luke 13:24. The reading, ti stenh, how narrow is the gate! rests, however; upon weighty evidence of MSS. and versions; yet exclamations are very unusual in our Lord’s style. And few there be that find it. — “And if,” says an ancient father, “there are but few that find it, how much smaller still the number of those who pursue it to the end! some falling off in the beginning, others in the middle of their course, and others when just upon the point of finishing it.” But let no one consider the narrowness of the way as any thing but a proof of Divine wisdom and mercy. License could be no favour: for restraint falls upon what is injurious to ourselves, and hurtful to society. But this is its benevolent rule, for the religion of Christ is not ascetic. Monkish austerity only nurtures the vices of the mind, while it seems to castigate those of the flesh. The mortification prescribed in the New Testament is the direct mortification of sin; and this must be universal, whether of the flesh or of the spirit. Every thing is left to us unprohibited by which human felicity can be connected with glorifying God.
Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Adam Clarke
Verse 14. Because strait is the gate] Instead of oti because, I should prefer ti how, which reading is supported by a great majority of the best MSS., versions, and fathers. How strait is that gate! This mode of expression more forcibly points out the difficulty of the way to the kingdom. How strange is it that men should be unwilling to give up their worldly interests to secure their everlasting salvation! And yet no interest need be abandoned, but that which is produced by injustice and unkindness. Reason, as well as God, says, such people should be excluded from a place of blessedness. He who shows no mercy (and much more he who shows no justice) shall have judgment without mercy. James 2:13.
Few there be that find it.] The strait gate, stenh pulh, signifies literally what we call a wicket, i.e. a little door in a large gate. Gate, among the Jews, signifies, metaphorically, the entrance, introduction, or means of acquiring any thing. So they talk of the gate of repentance, the gate of prayers, and the gate of tears. When God, say they, shut the gate of paradise against Adam, He opened to him the gate of repentance. The way to the kingdom of God is made sufficiently manifest-the completest assistance is promised in the way, and the greatest encouragement to persevere to the end is held out in the everlasting Gospel. But men are so wedded to their own passions, and so determined to follow the imaginations of their own hearts, that still it may be said: There are few who find the way to heaven; fewer yet who abide any time in it; fewer still who walk in it; and fewest of all who persevere unto the end. Nothing renders this way either narrow or difficult to any person, but sin. Let all the world leave their sins, and all the world may walk abreast in this good way.
Daniel Whedon
14. Few there be that find it — They do not look for it. They see the crowd rushing through the broad gate; they desire nothing better than so liberal a route, and they would not press through the narrow way if before their eyes.
Richard Watson
Verses 13, 14. Enter ye in at the strait gate, &c, — These words commence the hortatory conclusion of our Lord’s sermon, in which he enforces the vigorous application of the whole soul to the great duties which he had so clearly taught, and so strikingly illustrated. The metaphor he here employs is that of a low and strait gate, at the entrance of a narrow path, such paths as led to strongly fortified citadels, in which all who fly from danger might find “life” and safety in times of military invasion. But one access was usually allowed to such places, and that not only narrow, but often precipitous and rocky, that so it might be the more easily defended. The opposite to this is the wide and lofty gate, and the broad way leading to undefended cities, where the careless inhabitants could easily be surprised by an invading enemy, and be suddenly destroyed. Palestine had places answering to each description. By these, allusions we are taught that all are in danger; that there is but one way to life and safety, and that narrow and difficult, requiring care to find, and vigour to pursue; that there is also a broad, smooth, and inviting path, easy to discover, and recommended, too, by the choice of the greater number; and that the result of preferring temporary ease and convenience will be in the end certain destruction. The metaphor of the strait gate, and the narrow path, has reference to the previous doctrines which our Lord had delivered. The principles unfolded, and the duties enjoined in them, indicated the only way to eternal life. Yet they are difficult to our corrupt nature to practise, and require a constant course of self-denial and vigorous exertion. The entrance itself is said to be strait. In some cases the gates leading to the hill forts and citadels would admit little more than only the person himself, — he could take in with him no load of goods, no cumbrous apparatus for luxury and might be thankful to save himself and leave all the rest behind. If this be the allusion, the remunerations of worldly interest and honour, of self and pride, which the very entrance into the Christian life requires, may be figuratively represented. But this strait gate once entered, we have still a narrow pathway before us, and a toilsome ascent; for those commentators greatly err who take the straitness to be the difficulties to the entrance merely, and tell us that these being surmounted, and good habits formed, the rest of the way will be smooth and delightful. The pleasures of piety are indeed a reality; the ways of wisdom are ways of pleasantness; but the joys of religion lessen not its difficulties: they only animate us to surmount them: and no such habits are or can be formed as shall render our nature prone to hard and self-denying services; so that we shall daily have to practise the same lessons of self-denial, of vigilance, of resistance to evil. We must be always toiling up the steep in vigorous effort, until we reach the place of safety, when only we can be said to enter into “life.” Hence it is that the way itself, evidently meaning the whole way, is said to be narrow. Difficulties and dangers will beset us through our whole course, requiring constant effort on our part to resist the temptation to strike out into by-paths, or to climb the mounds on either side, in order to gain a broader and easier path. The followers of Pythagoras justly said that there are various ways of sinning, and that evil is indefinite; but that good consists in one precise and determined point; so that the one most be easy, the other difficult; just as it is easier to miss a mark than to hit it. To this notion Origen seems to allude when he says, in reference to our Lord’s words in this place, “Good is one; but moral turpitude is various: truth is one; but the contrary, falsehoods, are many: genuine righteousness is one; but there are many forms of hypocrisy.” Both the gate and the way are strait and narrow; but, on the other hand, nothing is easier or more gratifying to our fallen nature than in neglect all these precepts of Christ; to make a show of religion rather than practise it; to hate our enemies rather than love them; to keep our alms rather than distribute them; to seek the things of this life “first,” rather than “the kingdom of God first;” and to judge severely rather than charitably. — The ease with which vice is practised, and the struggles which virtue requires, are subjects of common remark among heathen moralists: how much more would they have complained had they carried their notions of virtue to the extent of these precepts of Christ! There is, however, here nothing to discourage: to strive to enter in is ours; but we shall never be left to strive in our own strength, if we remember the words of our Divine Teacher,” Ask, and ye shall receive; seek, and ye shall find.” And whatever self-denial and struggles may be called for, even these destroy not, but increase the joys of piety. — Narrow, obstructed, and precipitous as the way may be, it is yet “a way of pleasantness, and a path of peace;” for this very reason, that it is the sure way to life; and that every step brings us nearer to that city of God into which no enemy can enter, and where the security of our immortal interests shall be confirmed for ever.
The oti, because, in verse 14, Bengelius, Whitby; and others render but, which continues the reason for the exhortation: “Enter ye in at the strait gate,” that is, strive to enter in, Luke 13:24. The reading, ti stenh, how narrow is the gate! rests, however; upon weighty evidence of MSS. and versions; yet exclamations are very unusual in our Lord’s style. And few there be that find it. — “And if,” says an ancient father, “there are but few that find it, how much smaller still the number of those who pursue it to the end! some falling off in the beginning, others in the middle of their course, and others when just upon the point of finishing it.” But let no one consider the narrowness of the way as any thing but a proof of Divine wisdom and mercy. License could be no favour: for restraint falls upon what is injurious to ourselves, and hurtful to society. But this is its benevolent rule, for the religion of Christ is not ascetic. Monkish austerity only nurtures the vices of the mind, while it seems to castigate those of the flesh. The mortification prescribed in the New Testament is the direct mortification of sin; and this must be universal, whether of the flesh or of the spirit. Every thing is left to us unprohibited by which human felicity can be connected with glorifying God.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
John Wesley
V. 15. Beware of false prophets-Who in their preaching describe a broad way to heaven: it is their prophesying, their teaching the broad way, rather than their walking in it themselves, that is here chiefly spoken of. All those are false prophets, who teach any other way than that our Lord hath here marked out.
In sheep's clothing-With outside religion and fair professions of love: Wolves-Not feeding, but destroying souls.
Adam Clarke
Verse 15. Beware of false prophets] By false prophets we are to understand teachers of erroneous doctrines, who come professing a commission from God, but whose aim is not to bring the heavenly treasure to the people, but rather to rob them of their earthly good. Teachers who preach for hire, having no motive to enter into the ministry but to get a living, as it is ominously called by some, however they may bear the garb and appearance of the innocent useful sheep, the true pastors commissioned by the Lord Jesus, or to whatever name, class or party they may belong, are, in the sight of the heart-searching God, no other than ravenous wolves, whose design is to feed themselves with the fat, and clothe themselves with the fleece, and thus ruin, instead of save, the flock.
Joseph Benson
Verses 15, 16. Beware of false prophets — Who in their preaching describe a broad way to heaven: it is their prophesying, their teaching the broad way, rather than walking in it themselves, that is here chiefly spoken of. All those are false prophets who teach any other way than that which our Lord hath here marked out. Who come to you in sheep’s clothing — With a form of godliness and fair professions of love; but inwardly they are ravening wolves — Not feeding but destroying souls; feeding themselves by the destruction of the flock. “A wolf in sheep’s clothing,” says Doddridge, is “grown into a proverb for a wicked man that makes a great profession of religion, yet cannot dissemble so well as not to be discovered by attentive observation; which was just the character of the Pharisees in our Saviour’s days.” Ye shall know them by their fruits — “A short, plain, easy rule,” says Mr. Wesley, “whereby to know true from false prophets: and one that may be applied by people of the meanest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God; or at least confirm and strengthen those that are converted. False prophets do not. They also are false prophets who, though they may declare the very truth, and that clearly and fully, yet do not adorn, but bring a reproach upon it by their unholy conduct; and therefore are not sent of God by his Spirit, but come in their own name to declare God’s word: hence, which is their grand mark, they do not turn men from the power of Satan unto God. Do men gather grapes of thorns, &c. — Can it be expected by you, in a common way, that you should reap spiritual advantage, or should obtain religious improvement, from the teaching of wicked men, or of men whom God has not called to that work?
Joseph Sutcliffe
Ver. 15. Beware of false prophets. Our Saviour addressed men who had before their eyes the Hebrew false prophets, of whom we have already spoken. Deuteronomy 18:20. Jeremiah 38:8. Jeremiah 28. Ezekiel
13. Mic. 3. Those men imbued their hands in the blood of the Lord’s prophets, and were the ruin of themselves and of their country. But who are the christian false prophets, against whom we are cautioned? Men “who bring in damnable heresies, denying the Lord that bought them.” 2 Peter 2:1. Such are those, named in the notes on Jeremiah 23:6, and Micah 5:2. Men who deny the preëxistence of Christ, men who come in sheep’s clothing, in the holy robes of the sanctuary, and squander the sacred revenues of the church in circles of dissipation. They neglect all pastoral duties, because they have not the spirit of pastors. They persecute and waste the flock, and brand the more holy with the name of heretics. They are disguised infidels, bearing the titles of pastoral dignities. Calvin makes here a strong and pointed reference to certain doctors of the church of Rome, from whom the protestants were then sustaining bloody persecutions.
Daniel Whedon
15. False prophets — Who would, like false guides, lead you from the strait gate.
Sheep’s clothing — Symbol of a professional and merely external holiness. Wolves — Symbol of doctrinaries, who destroy the souls of men by error and vice.
Richard Watson
Verse 15. Beware of false prophets, &c. — The word prophet is here to be taken in the sense of a public religions teacher, a sense in which the term prophet is frequently used. The scribes and Pharisees seem intended in the first instance; but the caution lies equally strong against all false teachers, and teachers of falsehood, both of whom are to he rejected by Christians, who violate this very rule of our Lord whenever they encourage their ministry. Prosecete, rendered beware, when followed by apo, signifies “to guard against,” so as to avoid, and is not to be considered as a mere caution, but a strong prohibition against giving them the least countenance. In sheep’s clothing. — Some suppose a reference here to the long robes made of fine wool worn by those of the Pharisees and scribes who professed the greatest sanctity, and the deepest skill in the law, or to the mhlwth, the hairy mantle of the prophets; but what follows, inwardly they are ravening wolves, shows that the expression is proverbial, and describes a designing religious hypocrite. The cruel nature and the devouring rapacity of the wolf rendered that beast of prey a fit emblem of the Jewish doctors, whom our Lord so severely reproves for devouring widows’ houses under a pretence of sanctity, and for an unbounded avarice, and whose rage against him and his disciples could only be satisfied with blood. The emblem is equally descriptive of the corrupt priesthood of all fallen Churches, when not restrained by the civil authorities. Avarice is their sin, deception the means by which they gratify it, and to their hatred and rage must every faithful man be exposed who brings their doctrines and characters into the reproving light of truth.
Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
John Wesley
V. 16. By their fruits ye shall know them-A short, plain, easy rule, whereby to know true from false prophets: and one that may be applied by people of the weakest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God, or at least confirm and strengthen those that are converted. False prophets do not. They also are false prophets, who though speaking the very truth, yet are not sent by the Spirit of God, but come in their own name, to declare it: their grand mark is, "Not turning men from the power of Satan to God." Luke 6:43, 44.
Adam Clarke
Verse 16. Ye shall know them by their fruits.] Fruits, in the Scripture and Jewish phraseology, are taken for works of any kind. “A man’s works,” says one, “are the tongue of his heart, and tell honestly whether he is inwardly corrupt or pure.” By these works you may distinguish (epignwsesqe) these ravenous wolves from true pastors. The judgment formed of a man by his general conduct is a safe one: if the judgment be not favourable to the person, that is his fault, as you have your opinion of him from his works, i.e. the confession of his own heart.
Joseph Benson
Verses 15, 16. Beware of false prophets — Who in their preaching describe a broad way to heaven: it is their prophesying, their teaching the broad way, rather than walking in it themselves, that is here chiefly spoken of. All those are false prophets who teach any other way than that which our Lord hath here marked out. Who come to you in sheep’s clothing — With a form of godliness and fair professions of love; but inwardly they are ravening wolves — Not feeding but destroying souls; feeding themselves by the destruction of the flock. “A wolf in sheep’s clothing,” says Doddridge, is “grown into a proverb for a wicked man that makes a great profession of religion, yet cannot dissemble so well as not to be discovered by attentive observation; which was just the character of the Pharisees in our Saviour’s days.” Ye shall know them by their fruits — “A short, plain, easy rule,” says Mr. Wesley, “whereby to know true from false prophets: and one that may be applied by people of the meanest capacity, who are not accustomed to deep reasoning. True prophets convert sinners to God; or at least confirm and strengthen those that are converted. False prophets do not. They also are false prophets who, though they may declare the very truth, and that clearly and fully, yet do not adorn, but bring a reproach upon it by their unholy conduct; and therefore are not sent of God by his Spirit, but come in their own name to declare God’s word: hence, which is their grand mark, they do not turn men from the power of Satan unto God. Do men gather grapes of thorns, &c. — Can it be expected by you, in a common way, that you should reap spiritual advantage, or should obtain religious improvement, from the teaching of wicked men, or of men whom God has not called to that work?
Daniel Whedon
16. Know them — It is all important for us to know them, and hence a plain test is given. Their fruits — Their own actions and the moral tendency of their doctrines.
Richard Watson
Verse 16. But their fruits. — Some take fruits to mean their doctrines, others, their works. Both may be understood. Bad men sometimes, indeed, teach good doctrines, but not the class of men here referred to. Error is the instrument by which they delude in order that they may devour. Still the conduct, comprehending the spirit and temper, is the most certain rule of judgment. “Try a man,” says Demophilus, “rather by his works than by his speeches; for many can talk well that live ill.”
Grapes of thorns, &c. — Grapes and figs were among the valuable produce of Palestine. Thorn, akanqa, is the general name for all prickly shrubs, from akh, a point. Some of these, appear to have home a kind of useless noxious berry; for the Jews speak of “thorn grapes,” in opposition to the grapes of the vine. the word tribolov, thistle, is, in Hebrews 6:8, rendered brier. Like akanqa, it is a general term for prickly, useless, or noxious plants or shrubs. How apposite are these metaphors to express the characters of these false teachers, and to show that not only is nothing profitable to man, either in doctrine or example, to be expected from them, but that they are mischievous and noxious! This is strengthened by what follows.
Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
Adam Clarke
Verse 17. So every good tree] As the thorn can only produce thorns, not grapes; and the thistle, not figs, but prickles; so an unregenerate heart will produce fruits of degeneracy. As we perfectly know that a good tree will not produce bad fruit, and the bad tree will not, cannot produce good fruit, so we know that the profession of godliness, while the life is ungodly, is imposture, hypocrisy, and deceit. A man cannot be a saint and a sinner at the same time. Let us remember, that as the good tree means a good heart, and the good fruit, a holy life, and that every heart is naturally vicious; so there is none but God who can pluck up the vicious tree, create a good heart, plant, cultivate, water, and make it continually fruitful in righteousness and true holiness.
Joseph Benson
Verses 17-20. Even so — As grapes are not reaped from thorns, or figs from thistles, but the fruit will always be agreeable in its nature and kind to the tree that produces it; so every good tree bringeth forth good fruit — Scriptural doctrine, declared by holy men called of God to the work of the ministry, will certainly be more or less instrumental in turning men from the evil of their ways; and every minister of Christ, or even private Christian, who is renewed in the spirit of his mind, and made a tree of righteousness, the planting of the Lord, will bring forth the fruits of righteousness, to the praise and glory of God. For, in this respect, the fruits that men produce will certainly be answerable to the actual state and disposition of their hearts. Nor can it indeed be otherwise in the nature of things. For a good tree cannot bring forth evil fruit — To do so would be to act contrary to its nature. Neither can a corrupt tree bring forth good fruit — To bring which forth there is no aptitude or tendency in its vicious nature. Every tree that — After a fair and competent time of trial; bringeth not forth good fruit — But either produces none, or none but what is pernicious or useless; is hewn down — How fair and flourishing soever it may seem to be; and cast into the fire — To its utter destruction. Such will be the end of hypocritical professors, and all ungodly men, especially ungodly ministers: they shall assuredly be overtaken by the righteous judgment of God.
Daniel Whedon
17, 18. Good tree… good fruit… corrupt tree… evil fruit — As the corruption of the tree lies back of the evil fruit, so the corruption of the man’s nature lies back of his evil doings. Corruption, depravity, then, lies not, as some teach, merely in the actions, but in the nature back of the actions. Bad actions usually grow out of a bad nature.
Richard Watson
Verses 17, 18. Even so every good tree bringeth forth good fruit, &c. — As is the tree so is its fruit, and the tree must be good before the fruit can be good; a plain declaration that as GOOD TEACHERS must first be GOOD MEN, so no one can fulfill the office of a minister of Christ in his Church, or ought to be appointed to that office who has not given previous evidence of the renewal of his own heart by the power of the Holy Ghost. Nor, in case of his having fallen from this grace, ought he to be continued in his office; for a corrupt tree cannot bring forth good fruit. Dendron sapron properly signifies a tree which is decayed and rotten, but is here evidently used for trees which are bad IN KIND, bringing forth noxious fruit, in opposition to good trees, those which bear salutary and refreshing fruits.
A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
John Wesley
V. 18. A good tree cannot bring forth evil fruit, neither a corrupt tree good fruit-But it is certain, the goodness or badness here mentioned respects the doctrine, rather than the personal character. For a bad man preaching the good doctrine here delivered, is sometimes an instrument of converting sinners to God. Yet I do not aver, that all are true prophets who speak the truth, and thereby convert sinners. I only affirm, that none are such who do not.
Adam Clarke
Verse 18. A good tree cannot bring forth evil fruit] Love to God and man is the root of the good tree; and from this principle all its fruit is found. To teach, as some have done, that a state of salvation may be consistent with the greatest crimes, (such as murder and adultery in David,) or that the righteous necessarily sin in all their best works, is really to make the good tree bring forth bad fruit, and to give the lie to the Author of eternal truth.
Joseph Benson
Verses 17-20. Even so — As grapes are not reaped from thorns, or figs from thistles, but the fruit will always be agreeable in its nature and kind to the tree that produces it; so every good tree bringeth forth good fruit — Scriptural doctrine, declared by holy men called of God to the work of the ministry, will certainly be more or less instrumental in turning men from the evil of their ways; and every minister of Christ, or even private Christian, who is renewed in the spirit of his mind, and made a tree of righteousness, the planting of the Lord, will bring forth the fruits of righteousness, to the praise and glory of God. For, in this respect, the fruits that men produce will certainly be answerable to the actual state and disposition of their hearts. Nor can it indeed be otherwise in the nature of things. For a good tree cannot bring forth evil fruit — To do so would be to act contrary to its nature. Neither can a corrupt tree bring forth good fruit — To bring which forth there is no aptitude or tendency in its vicious nature. Every tree that — After a fair and competent time of trial; bringeth not forth good fruit — But either produces none, or none but what is pernicious or useless; is hewn down — How fair and flourishing soever it may seem to be; and cast into the fire — To its utter destruction. Such will be the end of hypocritical professors, and all ungodly men, especially ungodly ministers: they shall assuredly be overtaken by the righteous judgment of God.
Daniel Whedon
17, 18. Good tree… good fruit… corrupt tree… evil fruit — As the corruption of the tree lies back of the evil fruit, so the corruption of the man’s nature lies back of his evil doings. Corruption, depravity, then, lies not, as some teach, merely in the actions, but in the nature back of the actions. Bad actions usually grow out of a bad nature.
Richard Watson
Verses 17, 18. Even so every good tree bringeth forth good fruit, &c. — As is the tree so is its fruit, and the tree must be good before the fruit can be good; a plain declaration that as GOOD TEACHERS must first be GOOD MEN, so no one can fulfill the office of a minister of Christ in his Church, or ought to be appointed to that office who has not given previous evidence of the renewal of his own heart by the power of the Holy Ghost. Nor, in case of his having fallen from this grace, ought he to be continued in his office; for a corrupt tree cannot bring forth good fruit. Dendron sapron properly signifies a tree which is decayed and rotten, but is here evidently used for trees which are bad IN KIND, bringing forth noxious fruit, in opposition to good trees, those which bear salutary and refreshing fruits.
Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
John Wesley
V. 19. Every tree that bringeth not forth good fruit is hewn down and cast into the fire-How dreadful then is the condition of that teacher who hath brought no sinners to God!
Adam Clarke
Verse 19. Every tree that bringeth not forth good fruit] What a terrible sentence is this against Christless pastors, and Christless hearers! Every tree that produceth not good fruit, ekkoptetai, is to be now cut down; the act of excision is now taking place: the curse of the Lord is even now on the head and the heart of every false teacher, and impenitent hearer.
Joseph Benson
Verses 17-20. Even so — As grapes are not reaped from thorns, or figs from thistles, but the fruit will always be agreeable in its nature and kind to the tree that produces it; so every good tree bringeth forth good fruit — Scriptural doctrine, declared by holy men called of God to the work of the ministry, will certainly be more or less instrumental in turning men from the evil of their ways; and every minister of Christ, or even private Christian, who is renewed in the spirit of his mind, and made a tree of righteousness, the planting of the Lord, will bring forth the fruits of righteousness, to the praise and glory of God. For, in this respect, the fruits that men produce will certainly be answerable to the actual state and disposition of their hearts. Nor can it indeed be otherwise in the nature of things. For a good tree cannot bring forth evil fruit — To do so would be to act contrary to its nature. Neither can a corrupt tree bring forth good fruit — To bring which forth there is no aptitude or tendency in its vicious nature. Every tree that — After a fair and competent time of trial; bringeth not forth good fruit — But either produces none, or none but what is pernicious or useless; is hewn down — How fair and flourishing soever it may seem to be; and cast into the fire — To its utter destruction. Such will be the end of hypocritical professors, and all ungodly men, especially ungodly ministers: they shall assuredly be overtaken by the righteous judgment of God.
Daniel Whedon
19. Hewn down — See note on 3:10.
(4.) Mere profession no assurance in judgment, 21-23.
Richard Watson
Verse 19. Every tree that bringeth not forth, &c. — This verse being repeated from Matthew 3:10, some critics have determined it to be an interpolation from the margin, under the pretence that it interrupts the sense; a sufficiently poor reason for rejecting it, and quite unfounded. For as to the argument that it interrupts the sense, it appears on the contrary most appositely to close this branch of the discourse, by warning the false teachers themselves of their final doom, and destroying, by that sentence, all sympathy between them and the people they might lead astray. It is as though he had said, Can you be instructed in the way to heaven by those who are themselves in the road to hell? Will you commit your souls to the care of those who have no care for their own? The infallible test of the false prophets is also repeated, — Wherefore, apage, CERTAINLY, if in no other way, yet by their fruits ye shall know, epignwsesqe, clearly discern and distinguish them; for the compound verb has a heightened sense. It is the duty of all Christians, with candour and fidelity, to bring all to this test who profess to be their teachers “in faith and verity;” and the role will not deceive them.
Wherefore by their fruits ye shall know them.
Adam Clarke
Verse 20. Wherefore by their fruits, &c.] This truth is often repeated, because our eternal interests depend so much upon it. Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.
Joseph Benson
Verses 17-20. Even so — As grapes are not reaped from thorns, or figs from thistles, but the fruit will always be agreeable in its nature and kind to the tree that produces it; so every good tree bringeth forth good fruit — Scriptural doctrine, declared by holy men called of God to the work of the ministry, will certainly be more or less instrumental in turning men from the evil of their ways; and every minister of Christ, or even private Christian, who is renewed in the spirit of his mind, and made a tree of righteousness, the planting of the Lord, will bring forth the fruits of righteousness, to the praise and glory of God. For, in this respect, the fruits that men produce will certainly be answerable to the actual state and disposition of their hearts. Nor can it indeed be otherwise in the nature of things. For a good tree cannot bring forth evil fruit — To do so would be to act contrary to its nature. Neither can a corrupt tree bring forth good fruit — To bring which forth there is no aptitude or tendency in its vicious nature. Every tree that — After a fair and competent time of trial; bringeth not forth good fruit — But either produces none, or none but what is pernicious or useless; is hewn down — How fair and flourishing soever it may seem to be; and cast into the fire — To its utter destruction. Such will be the end of hypocritical professors, and all ungodly men, especially ungodly ministers: they shall assuredly be overtaken by the righteous judgment of God.
Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
John Wesley
V. 21. Not every one-That is, no one that saith, Lord, Lord-That makes a mere profession of me and my religion, shall enter-Whatever their false teachers may assure them to the contrary:
He that doth the will of my Father-as I have now declared it. Observe: every thing short of this is only saying, Lord, Lord. Luke 6:46.
Adam Clarke
Verse 21. Not every one] ou pav, a Hebraism, say some, for no person. It is a Græcism and a Latinism too: ou pantwn qewn, not ALL of the gods, i.e. not ANY of the gods, HOM. Odyss. Z. 240. So TERENCE Sine omni periclo, without ALL danger, i.e. without ANY danger. And JUVENAL: Sine omni labe, without ALL imperfection, i.e. without ANY. See more in Mr. Wakefield. The sense of this verse seems to be this: No person, by merely acknowledging my authority, believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and infinite merit of my atonement, shall enter into the kingdom of heaven-shall have any part with God in glory; but he who doeth the will of my Father-he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. “A man should be as vigorous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator.”
Joseph Benson
Verse 21. Not every one, &c. — The Lord Jesus, having declared the whole counsel of God, with regard to the way of salvation, and observed the chief hinderances of those who desire to walk therein, now closes the whole with these and the following weighty words; thereby, as it were, setting his seal to his prophecy, and impressing his whole authority on what he had delivered, that it might stand firm to all generations: that saith, Lord, Lord — That is, that makes a mere profession of my religion, that gives me the title of Lord and Master, or claims an interest in me as his Lord; that calls upon me and pretends to learn of me as a Teacher, to rely on me as a Saviour, to obey me as a Lawgiver, be subject to me as a King and Governor; shall enter into the kingdom of heaven — Shall be acknowledged as a true member of the church militant, or be admitted into the church triumphant. Some that say unto Christ, Lord, Lord, shall be saved, being his true disciples; but every one that does so shall not: None, indeed, shall, as Christ here declares, but such as endeavour to fulfil the whole will of God in faith and holiness, viz., that will which is described in this sermon. They that make it their care to understand the doctrine here declared, to experience the graces here delineated, to perform the duties here enjoined, to shun the hinderances here guarded against, and to embrace the helps here recommended, — they that thus comply with this holy, acceptable, and perfect will of God, shall be acknowledged loyal subjects of Christ’s kingdom here, and shall undoubtedly be admitted to reign with him hereafter.
Daniel Whedon
21. Not every one — Our Lord takes a farther step toward the time of final discrimination.
Richard Watson
Verse 21. Not every one that saith unto me. — Here the same subject is continued; and lest Christ should be thought by any to confine his caution against false teachers and guides to the Jewish doctors, he shows that his words looked forward to those also who should appear in the Christian Church, those who should call him LORD. That he speaks prospectively, appears also from the reference to those miraculous gifts which were to be bestowed upon the first preachers of the Gospel. The duty of rejecting false teachers is mightily enforced; for if a man be “a worker of iniquity,” he is not to be received as a Christian minister, although he may be able to prophesy, in the proper sense, that is, foretell things to come; and cast out devils, and do many wonderful works. But if so, the lower gifts of learning and eloquence in a minister are never to be thought a substitute for true piety, and in themselves give no claim to the office. The awful words are also applicable to the case of all unholy professors of Christ’s holy religion, though not ministers.
Many 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?
John Wesley
V. 22. We have prophesied-We have declared the mysteries of thy kingdom, wrote books; preached excellent sermons: In thy name done many wonderful works-So that even the working of miracles is no proof that a man has saving faith.
Adam Clarke
Verse 22. Many will say to me in that day] ekeinh th hmera, in that very day, viz. the day of judgment-have we not prophesied, taught, publicly preached, in thy name; acknowledging thee to be the only Saviour, and proclaiming thee as such to others; cast out demons, impure spirits, who had taken possession of the bodies of men; done many miracles, being assisted by supernatural agency to invert even the course of nature, and thus prove the truth of the doctrine we preached?
Joseph Benson
Verses 22, 23. Many will say to me in that day — Many, both preachers and hearers, both ministers and people, Lord, Lord, have we not prophesied in thy name? — Have we not declared the mysteries of thy kingdom; preached excellent sermons; written edifying books; explained and enforced the doctrines of thy word, even the prophecies thereof, and shown their fulfilment: nay, have we not ourselves foretold future events, and in thy name have cast out devils — From those possessed by them, and done many wonderful works — Even miracles of mercy as well as of judgment? Then will I profess unto them, I never knew you — Though I called you to be my servants, and you professed yourselves such, I never knew you to be such, nor approved of you. So that even the working of the greatest miracles, and the uttering the most undoubted prophecies, is not a sufficient proof that a man possesses saving faith, nor will any thing of that kind avail to prove that we are now accepted of God, or are in the way to meet with acceptance of him at the day of final accounts, without the faith productive of true and universal holiness. Depart from me, ye that work iniquity — For none can enter heaven but those that are saved from their sins on earth. If we die in our sins, where Jesus is we cannot come.
Daniel Whedon
22. Say to me in that day — What day but the final judgment? Lord, Lord — The officious service of the lips. No high profession, no baptismal ordinance, no Church membership, no ministerial garb, no pulpit popularity, not oven revivals under our labours, are sure tests of our acceptance at the final judgment.
Prophesied — As the whole Gospel is a real prophecy, foretelling the vast futures of the human race — death, judgment, and eternity, so every preacher is a prophet. Here, then, are preachers who plead their ministry in vain in that day. Cast out devils — Their ministry had converted men’s souls, casting out Satan from their hearts. How sad a case is his who saves others while himself he fails to save! Wonderful works — Great revivals of religion! Surely these ought to save the man! Not if his own heart was false. He may have preached truth enough to save his own soul, and God blessed many who obeyed the truth from his false lips; but he obeyed not the truth he preached. He showed the way to heaven, hut went not himself. Among the mighty works he wrought, his own salvation was not one.
Richard Watson
Verse 22. Many will say to me in that day, Lord, Lord, &c. — As before they called Christ LORD, in the language of heartless profession, now they shall say to him, LORD! LORD! in the imploring language of convicted culprits, urging vain and hopeless pleas for admission into his kingdom. In that day, evidently meaning the day of judgment, THAT DAY, emphatically the last day, the day which closes the course of time, and fixes the states of men in eternity; so that here Christ declares himself to be the future judge of the world, and, by implication, he asserts his Divinity, for who can judge the world but the Being who knows the secrets of all hearts? Prophesied in thy name. — Both teaching, in the common sense of the term, and fore-telling things to come, or, as prophesying also means, the power of speaking in lofty strains of eloquence under special impulses. That all these may be included in prophesying in the name of Christ is probable, because our Lord is speaking of the supernatural gifts with which his disciples would be endowed. This gift was not in every case confined to good men. Balaam had the gift of prophecy; and the prophetic spirit fell also, for the time, on Saul and Caiaphas.
Cast out devils. — Judas had this power given to him as one of the twelve apostles, and that of healing diseases miraculously. (See Matthew 10:1.) And Origen testifies that devils were sometimes cast out by wicked men using the name of Christ; all which was permitted, not to accredit the character of the persons, but the truth of the doctrine of Christ. “An awful consideration,” says one, “that a man should be able to cast out devils, and at last be himself cast to the devil.”
And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
John Wesley
V. 23. I never knew you-There never was a time that I approved of you: so that as many souls as they had saved, they were themselves never saved from their sins. Lord, is it my case? Luke 13:27.
Adam Clarke
Verse 23. Will I profess] omologhsw, I will fully and plainly tell them, I never knew you-I never approved of you; for so the word is used in many places, both in the Old and New Testaments. You held the truth in unrighteousness, while you preached my pure and holy doctrine; and for the sake of my own truth, and through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct. Alas! alas! how many preachers are there who appear prophets in their pulpits; how many writers, and other evangelical workmen, the miracles of whose labour, learning, and doctrine, we admire, who are nothing, and worse than nothing, before God, because they perform not his will, but their own? What an awful consideration, that a man of eminent gifts, whose talents are a source of public utility, should be only as a way-mark or finger-post in the way to eternal bliss, pointing out the road to others, without walking in it himself!
Depart from me] What a terrible word! What a dreadful separation! Depart from ME! from the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.
Joseph Benson
Verses 22, 23. Many will say to me in that day — Many, both preachers and hearers, both ministers and people, Lord, Lord, have we not prophesied in thy name? — Have we not declared the mysteries of thy kingdom; preached excellent sermons; written edifying books; explained and enforced the doctrines of thy word, even the prophecies thereof, and shown their fulfilment: nay, have we not ourselves foretold future events, and in thy name have cast out devils — From those possessed by them, and done many wonderful works — Even miracles of mercy as well as of judgment? Then will I profess unto them, I never knew you — Though I called you to be my servants, and you professed yourselves such, I never knew you to be such, nor approved of you. So that even the working of the greatest miracles, and the uttering the most undoubted prophecies, is not a sufficient proof that a man possesses saving faith, nor will any thing of that kind avail to prove that we are now accepted of God, or are in the way to meet with acceptance of him at the day of final accounts, without the faith productive of true and universal holiness. Depart from me, ye that work iniquity — For none can enter heaven but those that are saved from their sins on earth. If we die in our sins, where Jesus is we cannot come.
Daniel Whedon
23. I never knew you — They belong not to the apostate class; but are either self-deceivers, or juggling deluders of others, of whom Simon Magus was father. Depart from me — You belong to the dark side of the universe. Work iniquity — Though professors of righteousness, they were workers of iniquity. According to the test given in 15-20, their fruits condemned them.
(5.) We stand only by obedience to Christ’s words, 24-27. Our Lord now arrives at the final consummation to which the whole discourse has tended. So the judgment is the final consummation of all the world’s history.
Richard Watson
Verse 23. And then will I profess unto them, &c. — Omologew has the sense of declaring openly and publicly. Christ will declare their sentence before the assembled world at the day of final judgment.
I never knew you. — To know signifies here to acknowledge, to approve. Examples of this sense of gignwskw are not only found in the LXX. and in the New Testament, but in classic Greek authors. I never acknowledged and approved you as ministers; ye had not my sanction in that character; nor shall you have the reward of faithful ministers: depart from me, ye that work iniquity. But though the words were primarily spoken of false prophets, or public teachers, they also foretell the doom of false disciples. There is some difficulty in conceiving how miraculous gifts should be possessed by those whom our Lord calls “workers of iniquity.” If it be urged that such persons might have fallen from a grace they once possessed, we are met by the strong negative, “I never, oudepote, knew you.” Perhaps this is a mysterious circumstance which we must wholly resolve into the sovereignty of Him who, as to those gifts, says the Apostle Paul, “divideth to every man severally as HE WILLS.” Still it does not follow that they were bestowed at first on men entirely devoid of true religious feeling. This no doubt prompted them to join the Churches of Christ; and they gave such evidence of it as warranted the reception of them by its members; but as miraculous gifts were imparted sometimes to great numbers at once, the communication of them could not be regulated by some particular degree of religious attainment in the recipient, for then we must suppose the same degree in all. When Peter preached to the company in the house of Cornelius, the Holy Ghost fell upon all present, and yet they were not all equal in knowledge, or in the strength of religious principle. Gifts were very general in the Church at Corinth; yet many of them were “carnal;” says St. Paul; not wholly carnal, indeed, but comparatively so, for he addresses them all as acknowledged members of the Church. And if the gifts of the Spirit had been wholly confined to mature Christians, or even to entirely sound and decided ones, a visible distinction of character would have been made somewhat inconsistent with the lesson taught in the parable of the wheat and the tares, which indicates that no infallible test, universally applicable, is placed in the Church in the present world, by which perfectly to ascertain the good from the evil. Perhaps the character of Judas will assist us on this difficult subject. That he was an inquirer after truth, and not wholly a hypocrite, from the first, appears to have been the fact; but it was equally clear that he was strongly avaricious by natural disposition, which evil quality not being at any time fully and entirely mortified and renounced by him, though suppressed in the first stage of his disciple-ship, it at length prevailed against those better feelings and convictions by which, it is reasonable to conclude, he was once influenced, so that he became first a secret, then an open, “worker of iniquity.” Of him Christ NEVER fully APPROVED, because the latent evils of his heart had never been fully mortified, so that they prevailed speedily against him; and having no “depth of earth,” the good seed sown there, and which, indeed, at one time began to spring up, quickly “withered.” In such an imperfect state, as to the power of religion in the heart, the “carnal” members of the Corinthian Church were and such might be the general character of those of whom our Lord here speaks. They were not, when they received these supernatural gifts, openly wicked, and wholly dead to religion, but superficial and halting in their best state of mind, although under that degree of religious influence which, if improved, would have led to full salvation. They could never, therefore, be fully approved by Christ, though admitted as disciples; and they finally became workers of iniquity, though endowed with miraculous gifts, which never appear to have been among the appointed means of grace, and were never regarded more or less as infallible, evidences of it.
Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
Adam Clarke
Verse 24. Therefore whosoever heareth these sayings of mine] That is, the excellent doctrines laid down before in this and the two preceding chapters. There are several parables or similitudes like to this in the rabbins. I shall quote but the two following:-
Rabbi Eleasar said, “The man whose knowledge exceeds his works, to whom is he like? He is like a tree which had many branches, and only a few roots; and, when the stormy winds came, it was plucked up and eradicated. But he whose good works are greater than his knowledge, to what is he like? He is like a tree which had few branches, and many roots; so that all the winds of heaven could not move it from its place.” Pirke Aboth. Elisha, the son of Abuja, said, “The man who studies much in the law, and maintains good works, is like to a man who built a house, laying stones at the foundation, and building brick upon them; and, though many waters come against it, they cannot move it from its place. But the man who studies much in the law, and does not maintain good words, is like to a man who, in building his house, put brick at the foundation, and laid stones upon them, so that even gentle waters shall overthrow that house.” Aboth Rab. Nath.
Probably our Lord had this or some parable in his eye: but how amazingly improved in passing through his hands! In our Lord’s parable there is dignity, majesty, and point, which we seek for in vain in the Jewish archetype.
I will liken him unto a wise man] To a prudent man-andri fronimw, to a prudent man, a man of sense and understanding, who, foreseeing the evil hideth himself, who proposes to himself the best end, and makes use of the proper means to accomplish it. True wisdom consists in getting the building of our salvation completed: to this end we must build on the Rock, CHRIST JESUS, and make the building firm, by keeping close to the maxims of his Gospel, and having our tempers and lives conformed to its word and spirit; and when, in order to this, we lean on nothing but the grace of Christ, we then build upon a solid rock.
Joseph Benson
Verses 24-27. Therefore, whosoever heareth these sayings of mine, &c. — In these words our Lord attests, in the most solemn manner, the certain truth and infinite importance of all he had delivered in the foregoing sermon, and applies it to the consciences of his hearers. Whosoever heareth these sayings of mine, and doeth them — Whosoever he be that hears, considers, understands, believes, and obeys the doctrine which I have now taught you; I will liken him unto a wise man which built his house upon a rock — Whatever his former conduct may have been, being now brought to repentance and amendment of life, and becoming a new creature, he lays a solid foundation for present comfort and everlasting security and joy. Observe well, reader, although other foundation for confidence toward God, and a hope of eternal life, can no man lay than that is laid, which is Jesus Christ, 1 Corinthians 3:11; yet we pretend in vain to build on him, if we do not obey his doctrine, and make it the rule of our whole conduct. Therefore there is no inconsistency between the doctrine here advanced by our Lord, and that of the apostle in the passage just quoted; nor between the same apostle’s declaring, 1 Corinthians 7:19, Circumcision is nothing, &c., but the keeping of the commandments of God; and his asserting to the Galatians, chap. 5:6, That nothing availeth but faith which worketh by love. For the faith he speaks of is always followed by obedience to the commandments of God, of which it is the root and principle. And the rain descended, and the floods came, and beat upon that house — These words of our Lord imply that every man’s religion, with the confidence and hope which he builds thereon, must, sooner or later, be severely tried; and it fell not, for it was founded on a rock — Thus the religion of the true, practical Christian, with all his present comforts and future hopes, remains firm and unshaken, how severely and violently soever it may be assaulted. And every one that heareth these sayings, and doeth them not — Who is a mere hearer of the word, and not a doer of it, how constantly soever he may attend to hear it, and whatever zeal he may profess for the doctrine he hears; shall be likened unto a foolish man, &c. — A man possessed of neither foresight nor consideration; who built his house upon the sand — Without taking any care to find or lay a firm foundation for it, as if he were sure that no wintry storm or tempest would ever assail it. And the rain descended, &c. and beat upon that house, and it fell — For the foundation being bad, neither the height of the structure, nor its wide dimensions, could be any security to it: and great was the fall of it — Even as great as the building had been. “A lively emblem,” says Doddridge, “of the ruin which will another day overwhelm the unhappy man who trusts to an outward profession and form of godliness, when he does not sincerely and practically regard it.”
Joseph Sutcliffe
Ver. 24. Built his house upon a rock. In and near the tropic regions, the rivers annually overflow their banks. Hence he, who, invited by rural charms, builds near the rivers and rivulets, might by a higher inundation than usual have his house flooded; and a tempest happening at the same time, his house might be beaten down, with the loss of lives and goods. Now he who had built on an eminence, or a rising ground, would smile at his neighbour’s folly. Thus our Saviour made the happiest possible application of his discourse; and a sermon without an application, seems like a wandering stranger who knows not whither he is going. This rock is Christ. Isaiah 28:16. 1 Peter 2:6. The building is all the progress of faith and piety rising to a heavenly hope. So it is described in the new testament. 1 Corinthians 3:11-13. Hebrews 6:1. Jude 1:20. But he who builds on the sand resembles our hearers who remain attached to their pleasures, riches, and carnal friends. The floods of divine visitation will shortly overtake them; and without a miracle of mercy, they will perish for want of a good foundation.
Richard Watson
Verses 24-27. Therefore, whosoever heareth, &c. — The conclusion of this discourse tends solemnly to impress the whole upon our attention. The result, as to our eternal interests, depends upon our HEARING these sayings of Christ, and DOING them; so that they are presented to us in the very form of Christian LAW, with the sanctions of life and death annexed; another proof that our Lord here speaks, not as a mere man, but as the lawgiver himself. For what mere man, though acting under a Divine commission, could use such language in such a connection? — These sayings of mine, referring to no higher authority than his own, and promising eternal safety, and threatening final ruin, as his hearers might be obedient to HIS sayings, or otherwise. On the fine comparison which follows, it will be remarked that the wise man is both a hearer and a doer of Christ’s sayings; the foolish man a hearer only, which implies, it is true, approval and profession of discipleship, but nothing more. The wisdom of the former consists in choosing a rock for the foundation of his house; prudently foreseeing that not only would storms arise, but that the coming rains would produce those “floods,” oi potamoi, land floods, or torrents, by which its strength would be put to severe tests, and that it could only resist the assaults of the elements by virtue of an immovable foundation. The folly of the latter is marked by his want of regard to the trials and dangers of the stormy season, and his trusting his whole building upon the sand or earth, which is apparently firm in summer, but liable, after that season, to be swept away by the tempestuous rains of those climates; the ceimarroi potamoi, as Homer expresses it, the winter torrents, which either swell the streams, or themselves form temporary rivers by their own copiousness. It is by these references to the climate of Palestine, the violence of its winter winds, the impetuous rush of its, sudden rains, and the power of the torrents thus formed, that the force of the comparison is made manifest. By these three words, rain, winds, and floods, the severity of our great trials in the hour of death, and at the day of judgment, is strongly pointed out. Rain and hail fall with violence upon the roof and upper parts; winds try the sides of the house; floods and rushings of water, the foundation. And then, should it fall, great will be the fall of it. “It made a great show;” says one, “while it stood, and it made as great a noise when it fell; the fall being the more notorious by how much the former profession was the more specious.”
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 rock.
Adam Clarke
Verse 25. And the rain descended-floods came-winds blew] In Judea, and in all countries in the neighbourhood of the tropics, the rain sometimes falls in great torrents, producing rivers, which sweep away the soil from the rocky hills; and the houses, which are built of brick only dried in the sun, of which there are whole villages in the east, literally melt away before those rains, and the land-floods occasioned by them. There are three general kinds of trials to which the followers of God are exposed; and to which, some think, our Lord alludes here: First, those of temporal afflictions, coming in the course of Divine Providence: these may be likened to the torrents of rain. Secondly, those which come from the passions of men, and which may be likened to the impetuous rivers. Thirdly, those which come from Satan and his angels, and which, like tempestuous whirlwinds, threaten to carry every thing before them. He alone, whose soul is built on the Rock of ages, stands all these shocks; and not only stands in, but profits by them.
Joseph Benson
Verses 24-27. Therefore, whosoever heareth these sayings of mine, &c. — In these words our Lord attests, in the most solemn manner, the certain truth and infinite importance of all he had delivered in the foregoing sermon, and applies it to the consciences of his hearers. Whosoever heareth these sayings of mine, and doeth them — Whosoever he be that hears, considers, understands, believes, and obeys the doctrine which I have now taught you; I will liken him unto a wise man which built his house upon a rock — Whatever his former conduct may have been, being now brought to repentance and amendment of life, and becoming a new creature, he lays a solid foundation for present comfort and everlasting security and joy. Observe well, reader, although other foundation for confidence toward God, and a hope of eternal life, can no man lay than that is laid, which is Jesus Christ, 1 Corinthians 3:11; yet we pretend in vain to build on him, if we do not obey his doctrine, and make it the rule of our whole conduct. Therefore there is no inconsistency between the doctrine here advanced by our Lord, and that of the apostle in the passage just quoted; nor between the same apostle’s declaring, 1 Corinthians 7:19, Circumcision is nothing, &c., but the keeping of the commandments of God; and his asserting to the Galatians, chap. 5:6, That nothing availeth but faith which worketh by love. For the faith he speaks of is always followed by obedience to the commandments of God, of which it is the root and principle. And the rain descended, and the floods came, and beat upon that house — These words of our Lord imply that every man’s religion, with the confidence and hope which he builds thereon, must, sooner or later, be severely tried; and it fell not, for it was founded on a rock — Thus the religion of the true, practical Christian, with all his present comforts and future hopes, remains firm and unshaken, how severely and violently soever it may be assaulted. And every one that heareth these sayings, and doeth them not — Who is a mere hearer of the word, and not a doer of it, how constantly soever he may attend to hear it, and whatever zeal he may profess for the doctrine he hears; shall be likened unto a foolish man, &c. — A man possessed of neither foresight nor consideration; who built his house upon the sand — Without taking any care to find or lay a firm foundation for it, as if he were sure that no wintry storm or tempest would ever assail it. And the rain descended, &c. and beat upon that house, and it fell — For the foundation being bad, neither the height of the structure, nor its wide dimensions, could be any security to it: and great was the fall of it — Even as great as the building had been. “A lively emblem,” says Doddridge, “of the ruin which will another day overwhelm the unhappy man who trusts to an outward profession and form of godliness, when he does not sincerely and practically regard it.”
Richard Watson
Verses 24-27. Therefore, whosoever heareth, &c. — The conclusion of this discourse tends solemnly to impress the whole upon our attention. The result, as to our eternal interests, depends upon our HEARING these sayings of Christ, and DOING them; so that they are presented to us in the very form of Christian LAW, with the sanctions of life and death annexed; another proof that our Lord here speaks, not as a mere man, but as the lawgiver himself. For what mere man, though acting under a Divine commission, could use such language in such a connection? — These sayings of mine, referring to no higher authority than his own, and promising eternal safety, and threatening final ruin, as his hearers might be obedient to HIS sayings, or otherwise. On the fine comparison which follows, it will be remarked that the wise man is both a hearer and a doer of Christ’s sayings; the foolish man a hearer only, which implies, it is true, approval and profession of discipleship, but nothing more. The wisdom of the former consists in choosing a rock for the foundation of his house; prudently foreseeing that not only would storms arise, but that the coming rains would produce those “floods,” oi potamoi, land floods, or torrents, by which its strength would be put to severe tests, and that it could only resist the assaults of the elements by virtue of an immovable foundation. The folly of the latter is marked by his want of regard to the trials and dangers of the stormy season, and his trusting his whole building upon the sand or earth, which is apparently firm in summer, but liable, after that season, to be swept away by the tempestuous rains of those climates; the ceimarroi potamoi, as Homer expresses it, the winter torrents, which either swell the streams, or themselves form temporary rivers by their own copiousness. It is by these references to the climate of Palestine, the violence of its winter winds, the impetuous rush of its, sudden rains, and the power of the torrents thus formed, that the force of the comparison is made manifest. By these three words, rain, winds, and floods, the severity of our great trials in the hour of death, and at the day of judgment, is strongly pointed out. Rain and hail fall with violence upon the roof and upper parts; winds try the sides of the house; floods and rushings of water, the foundation. And then, should it fall, great will be the fall of it. “It made a great show;” says one, “while it stood, and it made as great a noise when it fell; the fall being the more notorious by how much the former profession was the more specious.”
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:
Adam Clarke
Verse 26. And every one that heareth-and doeth them not] Was there ever a stricter system of morality delivered by God to man, than in this sermon? He who reads or hears it, and does not look to God to conform his soul and life to it, and notwithstanding is hoping to enter into the kingdom of heaven, is like the fool who built his house on the sand. When the rain, the rivers, and the winds come, his building must fall, and his soul be crushed into the nethermost pit by its ruins. Talking about Christ, his righteousness, merits, and atonement, while the person is not conformed to his word and spirit, is no other than solemn self-deception. Let it be observed, that it is not the man who hears or believes these sayings of Christ, whose building shall stand, when the earth and its works are burnt up; but the man who DOES them.
Many suppose that the law of Moses is abolished, merely because it is too strict, and impossible to be observed; and that the Gospel was brought in to liberate us from its obligations; but let all such know, that in the whole of the old covenant nothing can be found so exceedingly strict and holy as this sermon, which Christ lays down as the rule by which we are to walk. “Then, the fulfilling of these precepts is the purchase of glory.” No, it is the WAY only to that glory which has already been purchased by the blood of the Lamb. To him that believes, all things are possible.
Joseph Benson
Verses 24-27. Therefore, whosoever heareth these sayings of mine, &c. — In these words our Lord attests, in the most solemn manner, the certain truth and infinite importance of all he had delivered in the foregoing sermon, and applies it to the consciences of his hearers. Whosoever heareth these sayings of mine, and doeth them — Whosoever he be that hears, considers, understands, believes, and obeys the doctrine which I have now taught you; I will liken him unto a wise man which built his house upon a rock — Whatever his former conduct may have been, being now brought to repentance and amendment of life, and becoming a new creature, he lays a solid foundation for present comfort and everlasting security and joy. Observe well, reader, although other foundation for confidence toward God, and a hope of eternal life, can no man lay than that is laid, which is Jesus Christ, 1 Corinthians 3:11; yet we pretend in vain to build on him, if we do not obey his doctrine, and make it the rule of our whole conduct. Therefore there is no inconsistency between the doctrine here advanced by our Lord, and that of the apostle in the passage just quoted; nor between the same apostle’s declaring, 1 Corinthians 7:19, Circumcision is nothing, &c., but the keeping of the commandments of God; and his asserting to the Galatians, chap. 5:6, That nothing availeth but faith which worketh by love. For the faith he speaks of is always followed by obedience to the commandments of God, of which it is the root and principle. And the rain descended, and the floods came, and beat upon that house — These words of our Lord imply that every man’s religion, with the confidence and hope which he builds thereon, must, sooner or later, be severely tried; and it fell not, for it was founded on a rock — Thus the religion of the true, practical Christian, with all his present comforts and future hopes, remains firm and unshaken, how severely and violently soever it may be assaulted. And every one that heareth these sayings, and doeth them not — Who is a mere hearer of the word, and not a doer of it, how constantly soever he may attend to hear it, and whatever zeal he may profess for the doctrine he hears; shall be likened unto a foolish man, &c. — A man possessed of neither foresight nor consideration; who built his house upon the sand — Without taking any care to find or lay a firm foundation for it, as if he were sure that no wintry storm or tempest would ever assail it. And the rain descended, &c. and beat upon that house, and it fell — For the foundation being bad, neither the height of the structure, nor its wide dimensions, could be any security to it: and great was the fall of it — Even as great as the building had been. “A lively emblem,” says Doddridge, “of the ruin which will another day overwhelm the unhappy man who trusts to an outward profession and form of godliness, when he does not sincerely and practically regard it.”
Daniel Whedon
26. Heareth… doeth not — It is not the mere hearing, nor believing, but the doing these sayings which places our house upon the rock. Faith cometh, indeed, by hearing; but faith must be justified by works.
Richard Watson
Verses 24-27. Therefore, whosoever heareth, &c. — The conclusion of this discourse tends solemnly to impress the whole upon our attention. The result, as to our eternal interests, depends upon our HEARING these sayings of Christ, and DOING them; so that they are presented to us in the very form of Christian LAW, with the sanctions of life and death annexed; another proof that our Lord here speaks, not as a mere man, but as the lawgiver himself. For what mere man, though acting under a Divine commission, could use such language in such a connection? — These sayings of mine, referring to no higher authority than his own, and promising eternal safety, and threatening final ruin, as his hearers might be obedient to HIS sayings, or otherwise. On the fine comparison which follows, it will be remarked that the wise man is both a hearer and a doer of Christ’s sayings; the foolish man a hearer only, which implies, it is true, approval and profession of discipleship, but nothing more. The wisdom of the former consists in choosing a rock for the foundation of his house; prudently foreseeing that not only would storms arise, but that the coming rains would produce those “floods,” oi potamoi, land floods, or torrents, by which its strength would be put to severe tests, and that it could only resist the assaults of the elements by virtue of an immovable foundation. The folly of the latter is marked by his want of regard to the trials and dangers of the stormy season, and his trusting his whole building upon the sand or earth, which is apparently firm in summer, but liable, after that season, to be swept away by the tempestuous rains of those climates; the ceimarroi potamoi, as Homer expresses it, the winter torrents, which either swell the streams, or themselves form temporary rivers by their own copiousness. It is by these references to the climate of Palestine, the violence of its winter winds, the impetuous rush of its, sudden rains, and the power of the torrents thus formed, that the force of the comparison is made manifest. By these three words, rain, winds, and floods, the severity of our great trials in the hour of death, and at the day of judgment, is strongly pointed out. Rain and hail fall with violence upon the roof and upper parts; winds try the sides of the house; floods and rushings of water, the foundation. And then, should it fall, great will be the fall of it. “It made a great show;” says one, “while it stood, and it made as great a noise when it fell; the fall being the more notorious by how much the former profession was the more specious.”
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.
Adam Clarke
Verse 27. And the rain descended, and the floods came, &c.] A fine illustration of this may be seen in the case of the fishermen in Bengal, who, in the dry season, build their huts on the beds of sand from which the rivers had retired: but when the rain sets in suddenly; as it often does, accompanied with violent northwest winds, and the waters pour down in torrents from the mountains; in one night, multitudes of these buildings are swept away, and the place where they stood is on the next morning indiscoverable.
Joseph Benson
Verses 24-27. Therefore, whosoever heareth these sayings of mine, &c. — In these words our Lord attests, in the most solemn manner, the certain truth and infinite importance of all he had delivered in the foregoing sermon, and applies it to the consciences of his hearers. Whosoever heareth these sayings of mine, and doeth them — Whosoever he be that hears, considers, understands, believes, and obeys the doctrine which I have now taught you; I will liken him unto a wise man which built his house upon a rock — Whatever his former conduct may have been, being now brought to repentance and amendment of life, and becoming a new creature, he lays a solid foundation for present comfort and everlasting security and joy. Observe well, reader, although other foundation for confidence toward God, and a hope of eternal life, can no man lay than that is laid, which is Jesus Christ, 1 Corinthians 3:11; yet we pretend in vain to build on him, if we do not obey his doctrine, and make it the rule of our whole conduct. Therefore there is no inconsistency between the doctrine here advanced by our Lord, and that of the apostle in the passage just quoted; nor between the same apostle’s declaring, 1 Corinthians 7:19, Circumcision is nothing, &c., but the keeping of the commandments of God; and his asserting to the Galatians, chap. 5:6, That nothing availeth but faith which worketh by love. For the faith he speaks of is always followed by obedience to the commandments of God, of which it is the root and principle. And the rain descended, and the floods came, and beat upon that house — These words of our Lord imply that every man’s religion, with the confidence and hope which he builds thereon, must, sooner or later, be severely tried; and it fell not, for it was founded on a rock — Thus the religion of the true, practical Christian, with all his present comforts and future hopes, remains firm and unshaken, how severely and violently soever it may be assaulted. And every one that heareth these sayings, and doeth them not — Who is a mere hearer of the word, and not a doer of it, how constantly soever he may attend to hear it, and whatever zeal he may profess for the doctrine he hears; shall be likened unto a foolish man, &c. — A man possessed of neither foresight nor consideration; who built his house upon the sand — Without taking any care to find or lay a firm foundation for it, as if he were sure that no wintry storm or tempest would ever assail it. And the rain descended, &c. and beat upon that house, and it fell — For the foundation being bad, neither the height of the structure, nor its wide dimensions, could be any security to it: and great was the fall of it — Even as great as the building had been. “A lively emblem,” says Doddridge, “of the ruin which will another day overwhelm the unhappy man who trusts to an outward profession and form of godliness, when he does not sincerely and practically regard it.”
Daniel Whedon
27. Our Lord gives a vivid contrast in the pictures of the rock-founded and sand-founded house, drawn from the natural scenes of Palestine. It is the foundation that is the main thing. The house built upon the rock could not be undermined; but the light structure erected upon the beach, when the windy storms poured down and swelled the floods around it, soon found its base gliding from under it. Great was the fall — ”The fishermen of Bengal,” says Mr. Ward, in his View of the Hindoos, “build their huts in the dry season on the bed of sand from which the river has retired. When the rains set in, which they do often very suddenly, accompanied with violent northwest winds, the water pours down in torrents from the mountains. In one night multitudes of these huts are frequently swept away, and the place where they stood is the next morning undiscoverable.”
Richard Watson
Verses 24-27. Therefore, whosoever heareth, &c. — The conclusion of this discourse tends solemnly to impress the whole upon our attention. The result, as to our eternal interests, depends upon our HEARING these sayings of Christ, and DOING them; so that they are presented to us in the very form of Christian LAW, with the sanctions of life and death annexed; another proof that our Lord here speaks, not as a mere man, but as the lawgiver himself. For what mere man, though acting under a Divine commission, could use such language in such a connection? — These sayings of mine, referring to no higher authority than his own, and promising eternal safety, and threatening final ruin, as his hearers might be obedient to HIS sayings, or otherwise. On the fine comparison which follows, it will be remarked that the wise man is both a hearer and a doer of Christ’s sayings; the foolish man a hearer only, which implies, it is true, approval and profession of discipleship, but nothing more. The wisdom of the former consists in choosing a rock for the foundation of his house; prudently foreseeing that not only would storms arise, but that the coming rains would produce those “floods,” oi potamoi, land floods, or torrents, by which its strength would be put to severe tests, and that it could only resist the assaults of the elements by virtue of an immovable foundation. The folly of the latter is marked by his want of regard to the trials and dangers of the stormy season, and his trusting his whole building upon the sand or earth, which is apparently firm in summer, but liable, after that season, to be swept away by the tempestuous rains of those climates; the ceimarroi potamoi, as Homer expresses it, the winter torrents, which either swell the streams, or themselves form temporary rivers by their own copiousness. It is by these references to the climate of Palestine, the violence of its winter winds, the impetuous rush of its, sudden rains, and the power of the torrents thus formed, that the force of the comparison is made manifest. By these three words, rain, winds, and floods, the severity of our great trials in the hour of death, and at the day of judgment, is strongly pointed out. Rain and hail fall with violence upon the roof and upper parts; winds try the sides of the house; floods and rushings of water, the foundation. And then, should it fall, great will be the fall of it. “It made a great show;” says one, “while it stood, and it made as great a noise when it fell; the fall being the more notorious by how much the former profession was the more specious.”
And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
Adam Clarke
Verse 28. The people were astonished] oi ocloi, the multitudes; for vast crowds attended the ministry of this most popular and faithful of all preachers. They were astonished at his doctrine. They heard the law defined in such a manner as they had never thought of before; and this sacred system of morality urged home on their consciences with such clearness and authority as they had never felt under the teaching of their scribes and Pharisees. Here is the grand difference between the teaching of scribes and Pharisees, the self-created or men-made ministers, and those whom GOD sends. The first may preach what is called very good and very sound doctrine; but it comes with no authority from God to the souls of the people: therefore, the unholy is unholy still; because preaching can only be effectual to the conversion of men, when the unction of the Holy Spirit is in it; and as these are not sent by the Lord, therefore they shall not profit the people at all. Jeremiah 23:32.
From one of the royal household of George III., I have received the following anecdote:-The late Bishop F. of Salisbury having procured a young man of promising abilities to preach before the king, and the young man having, to his lordship’s apprehension, acquitted himself well, the Bishop, in conversation with the king afterwards, wishing to get the king’s opinion, took the liberty to say, “Does not your majesty think that the young man who had the honour to preach before your majesty, is likely to make a good clergyman, and has this morning delivered a very good sermon?” To which the king, in his blunt manner, hastily replied, “It might have been a good sermon, my lord, for aught I know; but I consider no sermon good that has nothing of Christ in it!”
Joseph Benson
Verses 28, 29. And the people were astonished at his doctrine — Struck with wonder, having never heard such doctrine before, nor any doctrine on religious subjects, delivered with such solemnity and sweetness, or with such force and energy. Christ’s words, it appears, made a wonderful impression on their minds. For he taught them as one having authority — With a dignity and majesty peculiar to himself, as the great lawgiver, and with the demonstration and power of the Spirit; and not as the scribes — Their established teachers, “whose lectures, for the most part, were absolutely trifling; being drawn from tradition, or from the comments of other doctors, which these ignorant and corrupt teachers substituted in the place of Scripture, reason, and truth.” — Macknight.
Daniel Whedon
28. Jesus… ended… people… astonished — Truly might they wonder at one who claimed that he was their final judge.
Richard Watson
Verse 28. Were astonished at his doctrine. — These doctrines came indeed to them with so powerful an evidence of their truth and reasonableness, that they appear to have commanded universal assent among the people who heard them; but they were so distant from common opinion and practice, so different from what they had been accustomed to hear from their own teachers, so clear and full, so practical and hallowed, so solemn and weighty, so searching and convincing, that it is no wonder that they were astonished, exeplhssonto, struck with astonishment at his doctrine. And, familiar as we are with this Divine discourse, it can never be seriously read and pondered over without reviving the same feeling. “These are indeed the TRUE WORDS of God.”
For he taught them as one having authority, and not as the scribes.
John Wesley
V. 29. He taught them-The multitudes, as one having authority-With a dignity and majesty peculiar to himself as the great Lawgiver, and with the demonstration and power of the Spirit: and not as the scribes-Who only expounded the law of another; and that in a lifeless, ineffectual manner.
Adam Clarke
Verse 29. Having authority] They felt a commanding power and authority in his word, i.e. his doctrine. His statements were perspicuous; his exhortations persuasive; his doctrine sound and rational; and his arguments irresistible. These they never felt in the trifling teachings of their most celebrated doctors, who consumed their own time, and that of their disciples and hearers, with frivolous cases of conscience, ridiculous distinctions, and puerile splittings of controversial hairs-questions not calculated to minister grace to the hearers.
Several excellent MSS. and almost all the ancient versions read, kai oi farisaioi, and the Pharisees. He taught them as one having authority, like the most eminent and distinguished teacher, and not as the scribes and Pharisees, who had no part of that unction which he in its plenitude possessed. Thus ends a sermon the most strict, pure, holy, profound, and sublime, ever delivered to man; and yet so amazingly simple is the whole that almost a child may apprehend it! Lord! write all these thy sayings upon our hearts, we beseech thee! Amen.
ST. MATTHEW
Joseph Benson
Verses 28, 29. And the people were astonished at his doctrine — Struck with wonder, having never heard such doctrine before, nor any doctrine on religious subjects, delivered with such solemnity and sweetness, or with such force and energy. Christ’s words, it appears, made a wonderful impression on their minds. For he taught them as one having authority — With a dignity and majesty peculiar to himself, as the great lawgiver, and with the demonstration and power of the Spirit; and not as the scribes — Their established teachers, “whose lectures, for the most part, were absolutely trifling; being drawn from tradition, or from the comments of other doctors, which these ignorant and corrupt teachers substituted in the place of Scripture, reason, and truth.” — Macknight.
Joseph Sutcliffe
Ver. 29. He taught them as one having authority. See on Luke 4:32.
Daniel Whedon
29. Having authority — Not relying on rabbis, or elders, or prophets, or even upon Moses; but as one greater than they all. The authority, original and unappealable, resided in his own Divine person.
The Sermon on the Mount contains a summary of all the great moral principles and cardinal doctrines of the Gospel, except the atonement. His own divinity, as the superior of Moses and the final judge of men, is fully asserted; man’s fallen and evil nature, the needs of the Holy Spirit to salvation, the duty and success of prayer for its bestowment, are affirmed; faith in Christ as the only rock of safety, the necessity of renouncing self and the world, and giving ourselves by faith to God, whereby we may be regenerated into sons of God, are plentifully explained; holiness of heart, Christian perfection, purity, are described and required in explicit terms; probation, the final judgment, and everlasting retribution, are depicted in the clearest colours; and though the CROSS is not fully presented, yet that spirit of faith is powerfully inculcated, by which the cross, in the fulness of time, would be embraced with full purpose of heart.
The wonderful reports in regard to Jesus had drawn the multitudes from various parts to hear him. (Matthew 4:25.) As Jesus arose and walked down the mountain toward Capernaum “great multitudes followed him.” (Matthew 8:1.) How much, in regard to the Messiah, they understood, is not clear; but it cannot be doubted that many a heart was beginning to open with receptive faith for his religion. Alas! how may counter influences blast the fairest hopes!
Richard Watson
Verse 29. As one having authority, and not as the scribes. — He taught them, not as a mere expounder of the law, which the scribes professed to be, nor merely in a more perfect manner, though this did not escape them; but there was something beyond this, which most strongly arrested their attention. This was the authority with which he spoke, for he spoke not as an interpreter of the law only, but as the legislator himself; giving his interpretations the same authority as the original precept, and adding others as of equal obligation and consequence. A frequent mode of speaking by the scribes, when they were teaching, was, The wise men say; Our rabbins have determined. Those of the school of Hillel referred to him as their authority; those who followed that of Shammai appealed to him. This practice of referring to human authority, seeing that every thing almost was explained by traditions, or the transmitted sentiments of the ancients, was probably used by the scribes of our Lord’s time; and, if so, his usual formula, But I say unto you, is rendered the more remarkable and striking: he puts aside all human authority, and asserts his own.
John Wesley
V. 1. Judge not-any man without full, clear, certain knowledge, without absolute necessity, without tender love. Luke 6:37.
Adam Clarke
Verse 1. Judge not, that ye be not judged.] These exhortations are pointed against rash, harsh, and uncharitable judgments, the thinking evil, where no evil seems, and speaking of it accordingly. The Jews were highly criminal here, and yet had very excellent maxims against it, as may be seen in Schoettgen. This is one of the most important exhortations in the whole of this excellent sermon. By a secret and criminal disposition of nature, man endeavours to elevate himself above others, and, to do it more effectually, depresses them. His jealous and envious heart wishes that there may be no good quality found but in himself, that he alone may be esteemed. Such is the state of every unconverted man; and it is from this criminal disposition, that evil surmises, rash judgments, precipitate decisions, and all other unjust procedures against our neighbour, flow.
Joseph Benson
12.
(5,) Exhorts to enter in at the strait gate, and take heed of being deceived by false prophets, who may be known by their fruits, 13-20.
(6,) Cautions against trusting in a mere profession of Christianity, and shows the necessity of universal obedience to the will of God, as declared in this discourse, if we would not build on a false foundation, 21-27. (7,) The impression which this doctrine made on Christ’s hearers, 28, 29. NOTES ON CHAPTER 7.
Verses 1, 2. Judge not — Our Lord now proceeds to warn us against the chief hinderances of holiness. And how wisely does he begin with judging! Wherein all young converts are so apt to spend that zeal which is given them for better purposes. He must be understood as forbidding all rash and unfavourable judgments, whether of the characters of others in general, or of their actions in particular, glancing, probably, in these as also in some other expressions in this chapter, on the character of the Pharisees, who were very culpable on this head, as appears from divers passages in the gospels, such as Luke 18:9-14; 16:14, 15; John 7:47-49, (compare also Isaiah 65:5,) and their unjust censures of Christ. Our Lord’s words imply, Judge not those about you in a rigorous and severe manner; nor pass unnecessary or uncharitable censures upon them, as many of your countrymen are in the habit of doing: nay, judge not any man, without full, clear, and certain knowledge of the blameableness of his conduct, nor without absolute necessity, and a spirit of tender love. That ye be not judged — Yourselves with the like severity. For with what judgment ye judge, ye shall be judged — Of God and man. “If you judge charitably, making proper allowances for the frailties of your brethren, and are ready to pity and pardon their faults, God and man will deal with you in the same kind manner; but if you always put the worst construction on every thing that it will bear, and are not touched with the feeling of your brother’s infirmities, and show no mercy in the opinions you form of his character and actions, no mercy will be shown to you from any quarter; God will treat you as you deserve, in the just judgment he shall pass upon your actions, and the world will be sure to retaliate the injury.” — Macknight. And with what measure ye mete, it shall be measured to you again — Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us. God and man will favour the candid and benevolent: but they must expect judgment without mercy, who have showed no mercy.
Joseph Sutcliffe
Verse 1. Judge not, that ye be not judged. This refers to private and censorious reproaches of others. We must judge nothing before the time. It is better that ten bad men pass for innocent, than one innocent man be unjustly censured. Slander exasperates the injured to judge us again with great wrath, and it exposes us to the judgment and displeasure of God.
Daniel Whedon
1. Judge not — This command not to judge does not forbid us to estimate the characters of others, in order to regulate our own conduct. We are required so to estimate in verses 6 and 16, and a rule how to estimate is given. To judge is to estimate a man with a temper or in a mode in which we should think it unjust to be estimated ourselves. It is by this test that our Lord declares that all our estimates of others will be judged. We must make, then, precisely the application of the Golden Rule to the act and temper of our estimating the character of others. That ye be not judged — That is, by God, not by others. If God judge us for judging, we shall be condemned, as the next clause shows.
Richard Watson
1 Christ endeth his sermon on the mount, reproveth rash judgment, 6 forbiddeth to cast holy things to dogs, 7 exhorteth to prayer, 13 to enter in at the strait gate, 15 to beware of false prophets, 21 not to be hearers, but doers of the word: 24 like houses builded on a rock, 26 and not on the sand. CHAPTER 7. Verse 1. Judge not, that ye be not judged. — This is not to be understood of forensic judgment; nor of those unfavourable opinions which from the clear evidence of their conduct; we may, without any breach of charity, coolly, and with regret, form of wicked and perverse persons; but of rash; censorious, and malignant judging, which interprets every thing in the most severe manner, and leaves unregarded every palliating or exculpatory consideration. The punishment of this vice is, that we provoke a similar treatment of ourselves from others; and this indeed is an aggravation of the evil, for the harmony and confidence of society are thereby impaired, and the evil passions are continually fanned into a flame. The words look also to the retributive judgments of God; for from him as well as from men, with what judgment ye judge, ye shall be judged, a thought which, were it always present with us, would make us more careful to avoid evil surmisings and severe sentences. Nor ought we to forget how little, at the best, we know of the secret workings of men’s hearts, and of the circumstances in which they are placed. It is wisely said by a Jewish rabbi, “Do not judge thy neighbour until thou comest into his place.”
And with what, measure ye mete, it shall be measured to you again. — Probably a proverbial sentence. Hence the later Jews say, “Measure against measure.”