Mat 7:1-5 | Clarke | STEP | Our Lord warns men against rash judgment and uncharitable censures, . Shows that holy things must not be profaned, ; gives encouragement to fervent persevering prayer, . Shows how men should deal with each other, . Exhorts the people to enter in at the strait gate, , ; to beware of false teachers, who are to be known by their fruits, . Shows that no man shall be saved by his mere profession of Christianity, however specious, , . The parable of the wise man who built his house upon a rock, , . Of the foolish man who built his house, without a foundation, on the sand, , . Christ concludes his sermon, and the people are astonished at his doctrine, , . 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 endeavors 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 neighbor, flow.

Matthew 7:1-5

Introduction

Our Lord warns men against rash judgment and uncharitable censures, Mat 7:1-5. Shows that holy things must not be profaned, Mat 7:6; gives encouragement to fervent persevering prayer, Mat 7:7-11. Shows how men should deal with each other, Mat 7:12. Exhorts the people to enter in at the strait gate, Mat 7:13, Mat 7:14; to beware of false teachers, who are to be known by their fruits, Mat 7:15-20. Shows that no man shall be saved by his mere profession of Christianity, however specious, Mat 7:22, Mat 7:23. The parable of the wise man who built his house upon a rock, Mat 7:24, Mat 7:25. Of the foolish man who built his house, without a foundation, on the sand, Mat 7:26, Mat 7:27. Christ concludes his sermon, and the people are astonished at his doctrine, Mat 7:28, Mat 7:29.

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 endeavors 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 neighbor, flow. 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. Verse 3

And why beholdest thou the mote - Καρφος 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; Καρφος, κεραια ξυλου λεπτη, 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 neighbor. There is a caution very similar to this of our Lord given by a heathen: -

Cum tua praevideas 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. 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. 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 endeavor 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? קסים 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.