A Brief Exposition of Matthew, Biblical commentary · Part · Chapter 7
CHAP. VII.
Five other heads of doctrine delivered in the sermon on the Mount, are set down in this chater; to wit, rash judgement, to vers. 5. Discretion in dispensing of holy things, v. 6. Instancy in prayer, vers. 13. Concerning false teachers, vers. 21. And about wise practising of the former precepts.
Ver. 1. Judge not, that ye be not judged.
THe first doctrine is a forbidding of rash judging of mens persons and actions, or passing wrong sentence censoriously and uncharitably against others, whether in our mind, or in our speeches; either for no fault, or for lesser then we our selves are subject unto, for otherwise he forbids neither private nor publick righteous judgement, but only rash, uncharitable, and unrighteous censuring of others, whereunto naturally we are inclined; for, Iudg not, saith he, to wit, unrighteously: the reasons are five; The first reason is, if ye rashly judge of others, you have to fear lest God judge you justly; for, Iudge not, that ye be not judged, saith he.
Vers. 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
A second reason: As you are charitable and sober in your judging of others, or uncharitable and rash in judging of others, so may ye expect God shall in his wise providence give you a meting; for, With what judgement (charitable or uncharitable) you judg, you shall be judged; that is, have like measure given to you, to wit, a just meting in mercy, or in justice.
Vers. 3. And why beholdest thou the mote that is in thy brothers eye, but considerest not the beame that is in thine owne eye?
A third reason: It is unreasonable, that having grosser faults your self then these which are in others, ye should passe by your own faults, grosse like beams, without observation, and go pry in upon other mens infirmities, small like motes in comparison: Therfore ye should not judge rashly. Hence learn, that Self-love so blindeth us, that of our own great faults we are not sensible, but the smallest infirmities of others we narrowly pry in upon, and observe them; therefore saith he, Why beholdest thou the mote, &c.
Ver. 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye: and behold, a beam is in thine owne eye?
A fourth reason: By rash and uncharitable censuring thy neighbour, thou shalt never be able to benefit him, so long as this grosse beame of rash judgement, or any such ill is found in thy self, Therefore judg not rashly. Doct. He that would benefit others by reproving their faults; must be blamelesse himself, or else both his counsell and reproof shall be turned back upon him; for how and with what countenance, or hope of profiting his brother, will he say, Let me pull out the mote out of thy eye? &c.
Ver. 5. Thou hypocrite, first cast out the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brothers eye.
A fifth reason: Censorious and rash judging of others, is the mark of a hypocrite, therefore judge not; for, thou hypocrite he calleth him, because the censorious judger of other mens faults, would make himselfe and others beleeve, he were no wayes tainted with any such faults himselfe: Our Lord by this speech doth not hinder brotherly admonition, but rather doth direct the way and order of it; for, First cast out, &c. saith he. Doct. 1. He that would inform others, should begin in earnest to reform himself; for it is said, First cast out the beame out of thine own eye, that is, go about the reformation of thy own sins. 2. The man who is about the removing of his own sins, shall have spirituall light and wisdome to deal with others, in the matter of their repentance and reformation, for It is said, Then shalt thou see clearly to cast out the mote.
Ver. 6. Give not that which is holy unto the dogs, neither cast yee your pearls before swine, lest they trample them under their feet, and turne again and rent you.
The second doctrine, teaching us to use discretion i… dispensing holy things, specially by way of admonition … proof, so as profane men may not be provoked to blaspheme …od and abuse us. Doct. 1. The truth of the Gospel and the holy ordinances of Religion are precious pearls, belonging only to Christs Disciples; therefore Christ calleth them, Your pearls. 2. Some men are so profane and sensuall, as they have no reverence nor estimation of holinesse, or holy things; and therefore are justly here called Dogs and Swine. 3. Whensoever we perceive that there is no appearance of doing good, by offering holy admonitions to men, but by the contrary, that holy things shall be abused, and we also suffer reproach for offering the same, our Lord gives us warrant to forbear, Lest they trample your pearles, saith he, under their feet, and turn again, and rent you: But lest under the pretence of this warrant to keep off contempt from holy things, we be too much feared for contempt of our selves, and for this cause may prove uncharitable censurers of others, as if they were Dogs and Swine, who are not so to be accounted of, we must take along with us the former doctrine of, Iudg not rashly; praying the Lord withall to give us wisdome in all things.
Ver. 7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you.
8. For every one that asketh, receiveth: and he that secketh, findeth: and to him that knocketh, it shall be opened.
9. Or what man is there of you, whom if his son ask bread, will be give him a stone?
10. Or if he ask a fish, will he give him a serpent?
11. If ye then being evill, 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?
12. 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.
The third head of doctrine serveth to stir us up to instancie in prayer. Doct. 1. Great is our need, who like beggers want all things, and must seek all of God; Therefore, Ask, saith he. 2. Albeit we obtain not at first what we lack, yet must we not fall off from prayer, but continue instantly to seek and knock. 3. We shall not be refused of any needfull suit that we make, nor shall we be excluded from fellowship with God, if we knock to have entry: for, Every one who in saith do seek (what God alloweth to be sought) receiveth, &c. 4. We may assure our selves that the returne of our prayers shall not be unprofitable, far lesse hurtfull; for God will not deal worse with his children, then Men do with theirs … for, What man, saith he, will give a stone for bread, or a serpent for fish to his childe? 5. Whatsoever good could be expected by our children from us, their naturall sinfull Parents, whose affections are corrupt, that and much more, yea every thing that is good, may be expected in prayer from God; for, If ye being evill, can give, &c. 6. Such Disciples of Christ as depend on God by prayer, are accounted Gods Children: for instead of children, he putteth them that ask him. 7. Such as would have their prayers granted, must not live as they list, but do to others so as in reason they would be done unto by others; Therefore, As you would, &c. saith he, daye unto them. 8. The scope of the Scriptures is first to make men disciples to Christ, and then righteous in their conversation; for, This is the law and the prophets.
Ver. 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 go in thereat.
14. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.
The fourth head of doctrine concerning the difficulty of the way to heaven. Doct. 1. Every man is travelling in the course of his life, either unto life or to destruction; there is not a third way beside the strait and wide gate. 2. The gate which leadeth unto life is strait, and the way narrow, and full of difficulties to our corrupt nature; but the way which leadeth unto destruction is broad, and the gate wide without impediments; a way not crossing mens corrupt lusts. 3. Because of the easiness of the way to hell many go in thereat, nothing fearing the issue; but for the difficulty of the way to heaven, few do find it, few do walk in it. 4. Christs Disciples having this straight-way revealed to them in the word, should chuse rather to go along to life, then go with the multitude unto destruction; for, Enter in at the straight gate, saith our Lord, for wide is the other.
Ver. 15. Beware of false prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves.
16. Ye shall know them by their fruits. Do men gather grapes of thornes, or figs of thistles?
The fifth head concerning false Prophets, or false Teachers, which either preach false doctrine, or true doctrine in a corrupt manner, and for wrong ends, by whom the Lords people are in no small danger to be led away from the power of godlinesse, unto the dead course of a powerlesse formality, 2 Tim. 3.5. Of such Christ bids us beware, saying, Beware of false Prophets: the reasons are three, which yeeld so many doctrines. The 1. They will …ain themselves to be true Christians, that they might find room amongst the sheep of Christ, Therefore beware of them; for, They come to you, saith he, in sheeps cloathing. 2. Inwardly and in effect such Teachers are not for saving, but for destroying of soules; for, Inwardly they are ravening wolves. 3. They cannot so lurk, but ye may discern them by their false doctrine, or corrupt handling of the truth, or by their gracelesse conversation, and their earthly wayes, and ends, Ye shall know them by their fruits, saith he, Therefore beware of them.
Ver. 17. Even so every good tree bringeth forth good fruit: but a corrupt tree bringeth forth evill fruit.
18. A good tree cannot bring forth evil fruit: neither can a corrupt tree bring forth good fruit.
19. Every tree that bringeth not forth good fruit, is hewen down and cast into the fire.
20. Wherfore by their fruits ye shall know them.
He cleareth and confirmeth this third reason, by a similitude from trees, teaching us, that as men gather not good fruits from Thorn and Thistles, but good trees bear good fruit, and cannot bear ill fruit, as their kindly and ordinary birth; and ill trees bear ill fruit, and cannot bear good fruit as their kindly birth: so true and false Teachers are to be known by their fruits. Doct. 1. The Lord sealeth the honesty of faithful Teachers with a holy life, and doth plague false Teachers with the out-breaking of their rottennesse. 2 As destruction abideth the tree that beareth not good fruit, and much more that which beareth ill fruit, so destruction abideth the false Teacher; for, Every tree that bringeth not forth good fruit, is hewen down.
Ver. 21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven: but he that doth the will of my Father which is in heaven.
The sixth and last head of Christs Sermon, concerning the necessity of beleeving, and obeying of his doctrine, and putting it uprightly in practise, which our Lord doth presse by three reasons: The first is, Not every one that esteemeth himself to be Christs servant, and doth confesse him to be his Lord, shall be saved; but the man onelyonly who putteth in practice Gods will: Therefore it is necessary that faith and obedience of Christs doctrine be carefully practised. Doct. 1. A man may professe himself a Christian, and seem to be zealous in avowing Christ to be his Lord, and yet be disobedient to the doctrine; For Christs word doth import this, that some may call him Lord, Lord, who do not his Fathers will. 2. Professors of christianity, without the practice of sound faith and repentance, shall be excluded out of heaven; for the sentence is cleer, Not every one that saith to me, Lord, Lord, shall enter into the Kingdome of heaven. 3. Such as study to obey Gods will revealed in the Gospel, that is, to beleeve in the Son of God, and to testifie their faith by a holy conversation shal be surely saved; for, He that doth the will of my Father which is in heaven, shall enter into the Kingdome of heaven: now the will of God revealed in the word, is, that he whom the law condemneth, should flee to Christ Jesus by faith, and study to bring forth the fruits of newnesse of life.
Ver. 22. Many wil say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out divels? and in thy name done many wonderfull work?
23. And then wil I profess unto them, I never knew you: depart from me ye that work iniquity.
The second reason to this meaning: Many conceive now, that this plea of being Prophets, and workers of miracles in my Name, will be sufficient for their salvation in the day of judgment, who then at that day will finde themselves disappointed of their hopes, because they have not been workers of righteousnesse; therefore reall obedience of my Doctrine is necessary. Doctr. 1. There is a day of judgment appointed for all men, when Christ shall sit as Judge; for it is said, Many shall come to me at that day; and, I shall say, i.e. Give the Sentence. 2. Many doe build hopes of heaven upon great gifts and imployments in the Ministry, given to them with some successe, who shall be rejected of Christ; for, Many will say to mee, Have I not prophesied? unto whom I will say, Depart from me. 3. All men had need to beware, lest they deceive themselves in the matter of their own salvation, when they hear that Preachers, and Prophets, and workers of miracles deceive themselves, and may be destitute of saving faith and sound repentance, which they do preach to others; for it is said, Many will say to me in that day, We have prophesied. 4. Such as Christ shall reject at the last day, were never endued with saving grace, or accounted by him for true B…leevers; for Christ saith, I will professe to them, I never knew you; that is, I never approved you for any of my true Disciples. 5. Such as are destitute of true faith and repentance, how specious soever their gifts and outward conversation seem to be to themselves or others, are in Christs account but workers of iniquity, and shall not dwell in his company in heaven: for, unto them who have no more but such stuffe as is here spoken of, he will say, Depart from me, ye that work iniquity: Let an unrenewed man preach or pray, or cast out divels, or convert souls, he is still but a Worker of iniquity, because he is not drawn in the sense of sin to beleeve in Christ, and to draw vertue out of him unto sanctification.
Vers. 24. Therefore, whosoever heareth these sayings of mine, and doth them, I will liken him unto a wise man, which built his house upon a rock:
25. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and is fell not; for it was founded upon a rock.
26. And every one that beareth these sayings of mine, and doth them not, shall be likened unto a foolish man, which built his house upon the sand:
27. And the rain descended, and the flouds came, and the winds blew, and beat upon that house, and it fell, and great was the f…l of i….
A th…d reason of the necessity of our put…ing the Doctrine of Faith and Repentance in practice, as, He that doth Christs sayings, is like a wise builder, whose work is able to abide the tryall; and he that doth not practise Christs Doctrine, is like a foolish builder, whose work is over-turned when it is tryed; therefore the practising of Christs doctrine is necessary. Doct. 1. Our Lord is an accurate observer of the inward disposition of mens hearts, and conversation; for so his carefull urging of the doing of his word doth import. 2. The building of mens hope for salvation, is not alike well grounded, for some lay their ground solidly, and in renouncing of all vain confidence, they close by a lively Faith with Christ, as the onelyonly worker and supported of their hopes, and grow up in him unto a holy Temple to the Lord; others lay their ground slightly upon outward hearing and profession and suc… like weak and sandy foundations, and both of them seem to be alike before the tryall come: for so doth this comparison import. 3. As the rain from above, the floods from beneath, and the winds round about, beating at a house on all hands, make full tryall of the well-grounding therof; so shall the building of mens hope for salvation, be no lesse exactly tryed, and he that is a Practiser of Faith and Repent…nce, shall abide the tryall, and shall not be disappointed of his hopes, but found to be a wise man; and he that is a hearer only of Christs doctrine, who doth not labour to practise it, in beleeving and obeying his word, shall find his ground work ruined, in the day of tryall, and himself declared to be foolis…, for this is our Lords meaning. 4. There is a great need for every man to examine himself, and to make fast work of his Faith in Christ, and study of sanctification, because the ruine of the building of the hopes of salvation in a counterfeit Christian is horrible; for, Great is the fall of that house, saith our Lord.
Ver. 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 having authority, and not as the Scribes.
This is the effect of Christs sermon on the Mount. Doct. 1. The power of Christs Word is able to convince all the hearers of it, and to force them to admire the truth therof; for, The people were astonied at his doctrine. 2. Beside the authority of a faithfull Minister, there was also soveraign Majesty to be seen in Christs teaching, proper to himself, as the Master and Lord of all men; for, He taught them as one having authority. 3. Such as study not to glorifie God in their Ministry, do lose their own estimation also, for the Scribes, who being ignorant of the nature of Faith and Repentance, did preach mens traditions, studied not to practise the truth, but sought their own, and not Gods glory, did lose their own authority, even at the peoples hand; for it is said, Christ taught with authority, and not as the Scribes.