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1 Iudge not, that ye be not iudged.

2 For with what iudgment ye iudge, yee shall be iudged: and with what measure ye mete, it shall be measured to you againe.

3 And why beholdest thou the mote that is in thy brothers eye, but considerest not the beame that is in thine owne eye?

4 Or how wilt thou say to thy brother, Let mee pull out the mote out of thine eye, and beholde, a beame is in thine owne eye?

5 Thou hypocrite, first cast out the beame out of thine owne eye: and then shalt thou see clearely to cast out the mote out of thy brothers eye.

6 Giue not that which is holy vnto the dogs, neither cast ye your pearles before swine: lest they trample them vnder their feete, and turne againe and rent you.

7 Aske, and it shalbe giuen you: seeke, and ye shall finde: knocke, and it shalbe opened vnto you.

8 For euery one that asketh, receiueth: and he that seeketh, findeth: and to him that knocketh, it shalbe opened.

9 Or what man is there of you, whom if his sonne aske bread, will hee giue him a stone?

10 Or if he aske a fish, will hee giue him a serpent?

11 If ye then being euill, know how to giue good giftes vnto your children, how much more shall your Father which is in heauen, giue good things to them that aske him?

12 Therefore all things whatsoeuer ye would that men should doe to you, doe ye euen so to them: for this is the Law and the Prophets.

13 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 goe in thereat:

14 Because strait is the gate, and narrow is the way which leadeth vnto life, and few there be that finde it.

15 Beware of false prophets which come to you in sheepes clothing, but inwardly they are rauening wolues.

16 Yee shall knowe them by their fruits: Doe men gather grapes of thornes, or figges of thistles?

17 Euen so, euery good tree bringeth forth good fruit: but a corrupt tree bringeth forth euill fruit.

18 A good tree cannot bring forth euil fruit, neither can a corrupt tree bring forth good fruit.

19 Euery tree that bringeth not forth good fruit, is hewen downe, and cast into the fire.

20 Wherefore by their fruits ye shall know them.

21 Not euery one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen: but he that doth the will of my father which is in heauen.

22 Many will say to me in that day, Lord, Lord, haue we not prophecied in thy name? and in thy name haue cast out deuils? and in thy name done many wonderfull works?

23 And then wil I professe vnto them, I neuer knew you: Depart from me, ye that worke iniquity.

24 Therefore, whosoeuer heareth these sayings of mine, and doeth them, I wil liken him vnto a wise man, which built his house vpon a rocke:

25 And the raine descended, and the floods came, and the windes blew, and beat vpon that house: and it fell not, for it was founded vpon a rocke.

26 And euery one that heareth these sayings of mine, and doeth them not, shall bee likened vnto a foolish man, which built his house vpon the sand:

27 And the raine descended, and the floods came, and the windes blew, and beat vpon that house, and it fell, and great was the fall of it.

28 And it came to passe, when Iesus had ended these sayings, the people were astonished at his doctrine.

29 For he taught them as one hauing authoritie, and not as the Scribes.

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Commentary for Matthew 7

Christ reproves rash judgment. (1-6) Encouragements to prayer. (7-11) The broad and narrow way. (12-14) Against false prophets. (15-20) To be doers of the word, not hearers only. (21-29)1-6 We must judge ourselves, and judge of our own acts, but not make our word a law to everybody. We must not judge rashly, nor pass judgment upon our brother without any ground. We must not make the worst of people. Here is a just reproof to those who quarrel with their brethren for small faults, while they allow themselves in greater ones. Some sins are as motes, while others are as beams; some as a gnat, others as a camel. Not that there is any sin little; if it be a mote, or splinter, it is in the eye; if a gnat, it is in the throat; both are painful and dangerous, and we cannot be easy or well till they are got out. That which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own. It is as strange that a man can be in a sinful, miserable condition, and not be aware of it, as that a man should have a beam in his eye, and not consider it; but the god of this world blinds their minds. Here is a good rule for reprovers; first reform thyself.

7-11 Prayer is the appointed means for obtaining what we need. Pray; pray often; make a business of prayer, and be serious and earnest in it. Ask, as a beggar asks alms. Ask, as a traveller asks the way. Seek, as for a thing of value that we have lost; or as the merchantman that seeks goodly pearls. Knock, as he that desires to enter into the house knocks at the door. Sin has shut and barred the door against us; by prayer we knock. Whatever you pray for, according to the promise, shall be given you, if God see it fit for you, and what would you have more? This is made to apply to all that pray aright; every one that asketh receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, all are alike welcome to the throne of grace, if they come in faith. It is explained by a comparison taken from earthly parents, and their readiness to give their children what they ask. Parents are often foolishly fond, but God is all-wise; he knows what we need, what we desire, and what is fit for us. Let us never suppose our heavenly Father would bid us pray, and then refuse to hear, or give us what would be hurtful.

12-14 Christ came to teach us, not only what we are to know and believe, but what we are to do; not only toward God, but toward men; not only toward those of our party and persuasion, but toward men in general, all with whom we have to do. We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable. We must, in our dealings with men, suppose ourselves in the same case and circumstances with those we have to do with, and act accordingly. There are but two ways right and wrong, good and evil; the way to heaven and the way to hell; in the one or other of these all are walking: there is no middle place hereafter, no middle way now. All the children of men are saints or sinners, godly or ungodly. See concerning the way of sin and sinners, that the gate is wide, and stands open. You may go in at this gate with all your lusts about you; it gives no check to appetites or passions. It is a broad way; there are many paths in it; there is choice of sinful ways. There is a large company in this way. But what profit is there in being willing to go to hell with others, because they will not go to heaven with us? The way to eternal life is narrow. We are not in heaven as soon as we are got through the strait gate. Self must be denied, the body kept under, and corruptions mortified. Daily temptations must be resisted; duties must be done. We must watch in all things, and walk with care; and we must go through much tribulation. And yet this way should invite us all; it leads to life: to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which at the end of our way, should make all the difficulties of the road easy to us. This plain declaration of Christ has been disregarded by many who have taken pains to explain it away; but in all ages the real disciple of Christ has been looked on as a singular, unfashionable character; and all that have sided with the greater number, have gone on in the broad road to destruction. If we would serve God, we must be firm in our religion. Can we often hear of the strait gate and the narrow way, and how few there are that find it, without being in pain for ourselves, or considering whether we are entered on the narrow way, and what progress we are making in it?

15-20 Nothing so much prevents men from entering the strait gate, and becoming true followers of Christ, as the carnal, soothing, flattering doctrines of those who oppose the truth. They may be known by the drift and effects of their doctrines. Some part of their temper and conduct is contrary to the mind of Christ. Those opinions come not from God that lead to sin.

21-29 Christ here shows that it will not be enough to own him for our Master, only in word and tongue. It is necessary to our happiness that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another. This is his will, even our sanctification. Let us take heed of resting in outward privileges and doings, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand. Let every one that names the name of Christ, depart from all sin. There are others, whose religion rests in bare hearing, and it goes no further; their heads are filled with empty notions. These two sorts of hearers are represented as two builders. This parable teaches us to hear and do the sayings of the Lord Jesus: some may seem hard to flesh and blood, but they must be done. Christ is laid for a foundation, and every thing besides Christ is sand. Some build their hopes upon worldly prosperity; others upon an outward profession of religion. Upon these they venture; but they are all sand, too weak to bear such a fabric as our hopes of heaven. There is a storm coming that will try every man's work. When God takes away the soul, where is the hope of the hypocrite? The house fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another. May the Lord make us wise builders for eternity. Then nothing shall separate us from the love of Christ Jesus. The multitudes were astonished at the wisdom and power of Christ's doctrine. And this sermon, ever so often read over, is always new. Every word proves its Author to be Divine. Let us be more and more decided and earnest, making some one or other of these blessednesses and Christian graces the main subject of our thoughts, even for weeks together. Let us not rest in general and confused desires after them, whereby we grasp at all, but catch nothing.

Commentary by Matthew Henry, 1710.

Discussion for Matthew 7

  • Steve morrow
    MATTHEW 7:23 AND THEN I WILL PROFESS UNTO THEM I NEVER KNEW YOU DEPART FROM ME YOU THAT WORK INIQUITY LUKE 21:36 WATCH YOU THEREFORE AND PRAY ALWAYS THAT YOU MAY BE ACCOUNTED WORTHY TO ESCAPE ALL THESE THINGS THAT SHALL COME TO PASS AND TO STAND BEFORE THE SON OF MAN
  • Zoe
    I love this whole chapter. Mathew tells it like it is. I love Jesus and know by his stripes we are healed. Yes the gate is narrow but I know I love him because he loved me first. I thank God he sent his only begotten son. I have experienced many miracles and feel he is with me now. He loves us and I pray that everyone could know his love .Jesus will save you no matter how low you are just ask.
  • Jennifer Juwer
    Most people, Christian or not, have difficulty with this and many other things in the Bible. The reason for this is because we are all human and all very flawed. It's difficult for nonbelievers to believe because Christians are human and flawed. We are all on this same journey together
  • Steve morrow
    DIFFERENCE --- MATTHEW 7:24 many will say to ME in that day LORD LORD have not we prophesied in thy name and in thy name have cast out devils and in thy name done many wonderful works --7:25-- AND THEN WILL I PROFESS UNTO THEM I NEVER KNEW YOU DEPART FROM ME YOU THAT WORK INIQUITY LUKE 8:21 and HE answered and said unto them MY mother and MY brethren are these which hear the word OF GOD AND DO IT
  • Douglas
    Disbeliever: What did you say to them...and how did they respond? Perhaps they were the self professing “Christians” of vs 23 that Christ “never knew”.
  • Douglas
    Disbeliever
    What did you say to them...and what was their response?

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