Annotations Upon the New Testament, Matthew · Chapter 7
CHAP. VII.
Verse 1. IVudge not, that ye be not judged] as if he should say, if you would have your own infirmity pittied, and your words and deeds construed in the best sense, then shew the like kindness unto others.
By judging is meant, 1. All rash and temerarious, 2. All severe, unmercifull censuring of other men. He doth not forbid to judge, but rather teach how to judge. Hierom. There is a twofold judging; First, of the action when I condemn it as naught, it being so, this is lawfull. Secondly, of the person, when because the deed is naught I condemn the person as an Hypocrite, this is blamed, unless the action cannot be found but in an Hypocrite.Vt salutabis, ita & resalutaberis, qui male loquitur de proximo, pejus audiet. See Judg. 1.7.
Vers. 2. The reason against rash judgment, lest you be judged] It was an Hebrew Proverb, midda bemidda, measure for measure; as if Christ had said, if ye judge men rashly, then men again by the appointment of God shall give rash judgment upon you: But if ye judge men righteously, then likely they will judge you so. This Law is established, Lev. 24.19. See Obad. 1.15. and James 2.13. Pharaoh that drowned the children of the Hebrews, was drowned himself.
Ver. 3. Why beholdest thou the mote] That is, upon what ground, for what cause,foreign significatur curiositas intuendi in alienos errores studio reprehendendi. Lucas Brugensis. with what conscience seest thou? and so in the fourth verse, How sayest thou] that is, with what face, with what honesty, and conscience sayest thou? so much these interrogatories import. Mote] that is, small and little sins, or supposed sins, sins in his opinion, which gives rash judgment. And perceivest not] that is, well weighest and considerest not with thy self. Beame] that is, great and notorious reigning sins. Mr Perkins.
The morall of the Fable of the man that had two wallets,Stultitiae proprium est aliorum vitia cernere, oblivisci suorum. Cicero Tusc. 3. in the former part of which he put the faults of other men, in the hinder part his own faults, whence that saying, Sed non videmus id manticae quod in tergo est, is sutable to this Proverb used among the Jews.
The difference between the third and fourth verse is only this: In the third verse Christ speaks of rash judgment conceived in the mind, in the fourth of rash judgment uttered in speech.Christus reprehendit nimiam pe…spicaciam quae ex defectu charitatis nascitur, dum nimis scrupulosè excutimus fratrum vitia: Et indulgentiam qua peccata nostra tegimus & fovemus. Calv. In proximo reprehendendo cavenda est hypocrisis, ne scilicet vel amplificemus atque exaggeremus peccatum illius ex festuca facientes trabem, seu ex musca elephantum. Piscat.
Vers. 6. Impure men are here compared to Creatures uncleane according to the Law, dogs and swine. See 2 Pet. 2.21.
Mr Wheatly thinks he means not this either of the word preached publikely, or of the Sacraments, (for dogs & swine will not at all ren… him which gives them the Sacraments, and lets them come to Church, but they would rather all to rent him that should debar them from the fame) but of speaking to a man in private, by way of admonishing and perswading him.
Holy things] That is, first and properly the word of God and Sacraments (say some) being holy, and the instruments of Sanctification.
Dogs and swine] That is, malicious and obstinate enemies of Gods word. Dogs] that is, oppugners of the truth. Swine] contemners. tread under feet] that is, profane and abuse. turn again] that is, to revile and persecute Gods Messengers.
That our Lord Jesus was much delighted with the similitude of pearles, we may collect from thence, that in Matthew he useth it twice, here, & 13.45. wch latter place declares the former and shews that the Gospell is that precious pearle which is not to be thrown to swine; and which being found, is to be changed with no riches in the whole world. There is a great agreement between Pearles & the Gospell. It is called a pearle in Greek, from its shining glory. See 2 Cor. 4.4. The Latines call them uniones, because they are found alone, so the truth of the Gospell is one.
Vers. 7. It is not a simple repetition of the same thing, but a gradation.
Aske] as a beggar, seek] as with a Candle, knock] as one that hath power, with importunity. This promise, aske and you shall receive] is meant of things necessary to Salvation,Perkins, &c. and not of particular and speciall gifts as continence, &c.
Vers. 10, 11. A stone may be like bread, and a fish may be like a Serpent, yet Parents will not be so unnaturall as to give the one for the other to their Children.Pulchra oppositio piscis & serpentis, rursus panis & lapidis: figura enim sibi mutuò cum persimilia sint, ad hominis usum ex diametro distant. Lucas Brugensis. This adage concerning bread and a stone hath passed from the Hebrews also to other nations, as it appears by Plautus, Altera manu fert lapidem, panem ostentat altera.
Luk. 6.31. Perkins on Iude.Ver. 12. That is, look what we would have other men to think, speak, and do to us, that must we think, speak, and do unto them, and no worse; And on the contrary. This is not to be understood of evill wishes, but of a will and desire well ordered, either by grace,Voluntas naturalis bene ordinata nulla perturbatione infecta. A mes. l. 5 de Cons. c. 1. and according to the written word, or at least by the light of naturall knowledge and conscience; whatsoever thing either by the light of nature, and conscience, or by direction from Gods word, you would that men should do to you, that do ye unto them: Nor yet of all things in particular (so Masters should serve their Servants) but by a proportion.
Severus the Emperour was much taken with this sentence, and caused it to be written in his Palace, and else where, Quod tibi fieri non vis, alteri ne feceris.Law] That is, the five Books of Moses, Luk. 16.31. Prophets] that is, all the rest of the Books of the Old Testament, Mat. 2.23. 2 Pet. 1.19. The summe of the Law and Prophets, the Doctrine of the Law and Prophets. Brugensis. On this hang the Law and the Prophets, as after, 22.40. Grotius.
Vers. 13. Christ is the doore for entrance, and the way for progress, called straight] because of the great disproportion between us and it, we must deny our selves; By the narrow way] is meant a conversation bounded by the restraints of the Law and Gospell, to enter into this gate] is to have experience of such a work in himself.
Vers. 14. The way to heaven is a straight way, a perplexed, afflicted, persecuted way, that is the force of the word there used.
Few there be that find it] Few comparatively.
Is fermè habitus erat Prophetarum, at Christus, ut ex opposito membro liquet, sub habitus nomine omnem exteriorem innocentiae speciem in vultu, verbis, & operosis ritibus vult intelligi. Grotius.Vers. 15. Christ alludeth to the practice of false Prophets in former times who counterfeited the true Prophets in their attire, which were usually cloathed in rough and corse attire, 2 King. 1.8. Heb. 11.37. This the false Prophets did that they might more easily delude the people, Zach. 13.4. Christs meaning in this allusion is, to shew that false Prophets have plausible pretences for their damnable Doctrines, and therefore are the more dangerous. In Esops Fables the wolfe is brought in, cloathed with the Sheeps skin.
Vers. 16. Ye shall know them by their fruits] That is, by the works of iniquity, as after in Ver. 23. So Grotius. He meaneth not so much the fruits of their lives, as of their doctrine, said Brugensis and Dike. He alludes to trees, as he shews after, who are known to be good or bad, not by their leaves, or flowers, but by their fruit.
Vers. 20. That is,*Perkins case of Consc. partly by their doctrine, and partly by their lives, being judged according to the rule of Gods word.
Ver. 22. Prophesied] Here to prophesie signifies, to teach the people of God by expounding the Scripture,Geminatio significat zelum & exaggerationem. Chemnit. He bringeth them in doubling the word, to express their earnestness of affection, and confidence that they have in him. Mr. Hildersam. and applying the same to their consciences for their edification.
Name] Jer. 27.15. that is, being rightly called thereunto, id est, aProphetare in Christi nomine, est ejus autoritate & tanquam ipso duce fungi docendi officio. In nomine Christi edere virtutes, nihil aliud est, quam ejus virtute, auspiciis, imperio ac ductu miracula facere. Calvinus.ex autoritate & delegatione tua, Brugensis; to preach in the roome and stead of Christ, to preach that which Christ would preach, and in that manner also which he would use, 1 Cor. 15.20.
Ver. 23. Lo preaching it self, though in Christs name, because,Dikes Deceitfulness of heart See Mat. 25.41 yet not for Christs name, is with God but a work of iniquity, and hell fire is the reward of it.
Never] This word excludeth all times, as if he should say, I do not now, neither ever did, approve and accept you for mine own, yea, even in that time when you professed me, preached and wrought wonders in my name, even then I say, I did not accept and approve of you.
Workers of iniquity] That is, men addicted to all sins, (in the Hebrew Idiotisme, Pognalei aven, Psal. 6.9.) and who as it were exercise an art of sinning.
Vers. 28. Ended these sayings] That is, when he had in divers places given a taste of his doctrine to the people.
Vers. 29. The Scribes] For first, they failed in the matter, they delivered not the Doctrine of God. Secondly, in the manner, they taught coldly, and without zeale. Thirdly, in the end, they taught in pride and ambition, seeking themselves, and not Gods glory.