1Judge not, that ye be not judged. 2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
The context of these words is important. Jesus is speaking to His disciples and to a Jewish audience who prided themselves in being Jews and in having the Law of Moses. When Jesus began the Sermon on the Mount, He said, “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” He was telling them that the first step toward being able to have part in the kingdom of heaven is to recognize that they didn’t have the righteousness that God requires.
In the same chapter Jesus said, “That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven” (5:20). He explained that sin is found at the level of our thoughts and words, as well as of our actions (5:21-48). In chapter 6 Jesus talked about deeds of righteousness that are worthy of reward. He said that it was the motive behind the deed that mattered. Now in chapter 7, the audience is the same, and the issue is the same. The issue is still righteousness.
Many people quote Jesus’ words out of context. What did He mean when He said, “Judge not, that ye be not judged” ? Did He mean that if someone commits a heinous crime or lives in a way that is clearly contrary to God’s Word that we ought not to recognize that what they do is wrong? That interpretation would contradict the things that Jesus will say in the rest of this chapter. The issue in these verses is self-righteousness. The issue is us claiming to have a righteousness of our own that the other person does not have. The truth is that we also have no right in ourselves to be in the kingdom of heaven. So what is it that we’re not supposed to do? We are not to look at others as being more needy of salvation than we are. If we think, “They don’t measure up but I do,” then we’re wrong. Instead we should say, “Neither one of us measure up to God’s standard of righteousness. They need a Savior, just like I do.”
3And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4Or 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? 5Thou 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.
When Jesus spoke of “thy brother” in these verses, He probably meant “another Israelite,” not “another believer.” Both Stephen and Paul addressed other Jews as “brethren” (see Acts 7:2; 22:1; 23:1; 28:17). The Jews Jesus was speaking to had a problem with self-righteousness. Unfortunately, we today still have the same problem. In a rhetorical address to the Jews in Romans 2, Paul said, Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? (Romans 2:21-23).
The issue in Jesus’ words about the mote and the beam is self-righteousness. Self-righteousness blinds a person to their own sin but emboldens them to demand perfection from others. Jesus said that those who were self-righteous were hypocrites, just like He earlier said about people who gave money, prayed, or fasted to be seen by other people (6:2,5,16). Most everyone, regardless of their beliefs, is aware that we live in a world full of flawed people. Jesus said that the first step for anyone in rightly connecting with that world is to acknowledge before God that we, too, are flawed and have sinned and need His forgiveness and cleansing.
6Give 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.
Verse 6 seems like an abrupt change after the previous verses about self-righteousness, but the change is part of the same discussion. “Judge not” in verse 1 means that we should not see other people as more needy of God’s forgiveness than we are. But verse 6 says that after we believe (after we get the beam out of our own eye), we have to be wise about what we say to whom. Jesus said that there are people who are like dogs and swine. This warning makes clear that we are supposed to judge in the right sense and recognize who these people are. We must not take the holy things of God’s Word and the pearls of truth about the kingdom of heaven and lay them out for those people to step on.
Paul’s experience in Corinth can help us to know how to apply what Jesus said. Acts 18:4-6 tells about what happened when Paul first went to that city:
And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
The Holy Spirit stirred Paul to boldly declare to the Jews that Jesus was the Messiah. But when the Jews responded with opposition and blasphemy, Paul shook out the dust from his clothes as a protest against them, he told them that their blood would be on their own heads, and he left. Paul declared by his actions and words that the Jews at Corinth were not worthy to hear the holy things of God’s Word. Paul did not cast the pearls of truth about the kingdom of heaven before swine.
7Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9Or what man is there of you, whom if his son ask bread, will he give him a stone? 10Or if he ask a fish, will he give him a serpent? 11If 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?
In these wonderful promises there is still the underlying issue of righteousness, as Jesus will state in the next verse. These verses address the question, “How do we get the things that we need and want?” A person’s answer to that question tells a lot about that person’s relationship with God. Jesus said that the way to get things that we need and want is to ask our heavenly Father for them. Most earthly fathers, even though sin can affect their thinking, want to give good things to their children. God, who is the perfect Father, will definitely provide what is good for us when we ask.
Jesus’ words give some details about what we should do when we have a need or a want. He mentioned three actions that we should take: ask, seek, and knock. We ask in prayer. God already knows what we need (6:8), but He wants us to ask. By asking, we acknowledge that He is the One whose provision we need. Then, as our heavenly Father leads us, we take action. Seeking may mean doing some research, and knocking may take us out on the street to actively pursue the goal. But in it all, we trust that it is God Who will provide for us.
Our heavenly Father is a good Father. Certainly He will not give us a stone if we ask Him for bread, and He won’t give us a snake if we ask Him for a fish. But what if we ask Him for a snake? Probably sometimes we do ask for things that would not be good for us. God treats us with love and wisdom. It’s a blessing that He doesn’t always give us what we think we want.
12Therefore 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 first word of this verse is “therefore.” That means that this verse is the conclusion that Jesus wants us to come to based on what He just said. He just said that we should look upward to our heavenly Father when we need or want something. Looking to God to meet our needs will set us free from trying to beat other people out of things.
James wrote, From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts (James 4:1-3).
Asking our heavenly Father for what we need and, when we ask, asking for things that are according to His Word will set us free from strife with others because our own needs will be met. Then we can treat other people like we would want them to treat us. Jesus said that “this is the law and the prophets.” The issue is righteousness. This verse is like Jesus’ conclusion in 6:33: “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”
13Enter 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: 14Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
Jesus said that there are two gates and two ways. One leads to destruction, and the other leads to life. This is the first time that this word “life” (Greek: ζωη) has been used in the book of Matthew. In the Sermon on the Mount Jesus has spoken much about entry into the kingdom of heaven. So we understand that when He speaks here of the way which leads unto life, He means the same thing. The gate and way which lead to destruction are wide and spacious, but the gate and way that lead to life in the kingdom of heaven are narrow and constricted. The issue throughout the Sermon on the Mount has been righteousness – righteousness that surpasses that of the Jewish religious leaders (5:20), righteousness that fulfills the Law and the words of the prophets (7:12). Jesus has said that He came to fulfill the Law and the Prophets (5:17). Only Jesus has the perfect righteousness that is required for a person to enter life in the kingdom of heaven.
Jesus began the Sermon on the Mount by saying that the starting point for us if we want to have life in the kingdom of heaven is to be poor in spirit. That’s the starting point because it’s the preparation for entering the narrow gate. The narrow gate is narrow because we have to lay down all our baggage of self-righteousness and depend solely on the merits of Christ to get us into the kingdom of heaven. After we enter at that gate, the way forward is constricted because we still live in a world with pressures from those who don’t know Him. But the narrow gate and the constricted road lead to eternal life in the kingdom of heaven. Jesus said that few people find this gate. That’s not because the gate is unmarked or unannounced; it’s because people are comfortable on the wide road and preoccupied with other things. This is one case where it’s eternally better to be among the few instead of among the many.
15Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
Jesus warned His listeners of false prophets. False prophets tell people that the wide gate and spacious road don’t lead to destruction. False prophets tell people not to enter at the narrow gate. In chapter 23, in speaking to the scribes and Pharisees, Jesus said, “But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in” (23:13).
In chapter 24, when Jesus’ disciples ask Him questions about His second coming, the first thing that He says is, Take heed that no man deceive you (Matthew 24:4). Satan is a deceiver. In II Corinthians, Paul talked about deceivers in the churches: For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works (II Corinthians 11:13-15). Jesus said that false prophets come in sheep’s clothing. They present themselves as true believers in Christ, but they are not.
False prophets are really ravening wolves. A wolf just wants to eat the sheep. In speaking to the scribes and Pharisees in chapter 23, Jesus said, “Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation” (23:14).
16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them.
Jesus compared false prophets to plants that give bad fruit. He said that good plants bring forth good fruit. What did He mean? After all, real believers sometimes fall and do wrong things, and unbelievers can do things that outwardly seem very good.
In the parallel passage in Luke, the very next thing Jesus says is, A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh (Luke 6:45). The main fruit of a prophet is what comes out of his mouth. In the book of Revelation we read about the false prophet who will influence people during the future seven-year Tribulation period. John said, And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon (Revelation 13:11). That false prophet will present himself as a lamb, but his message will be Satanic. Another example from the book of Revelation is a woman who was in the church at Thyatira. Jesus said to the believers at Thyatira, Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols (Revelation 2:20). This woman Jezebel claimed to be a prophetess. But her message was Satanic. Jezebel said that sexual immorality and compromise with religious lies were OK.
Sometimes what people do looks good. But Jesus has already said in the Sermon on the Mount that giving money or praying or fasting to be seen by other people is vain. Looking at what people do is important, but we should also listen to their message. The right thing is to turn away from religious leaders whose message is different from God’s word.
21Not 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. 22Many 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? 23And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
In verses 15-20 Jesus warned His listeners about false prophets. He said that the false prophets could be recognized by their bad fruit. Now in verses 21-23 He issues a warning that both condemns the false prophets and further defines bad fruit. Bad fruit includes religious works done in Jesus’ name by people who don’t know Him.
The repetition in these three verses is probably significant. Jesus twice said that these people address Him as “Lord, Lord.” In their plea to Him, they say three times that they did great things “in thy name.” These are people who used the name of Jesus, but they did not know Him. Their plea for entrance into the kingdom of heaven is not God’s saving forgiveness. Their plea is their own works.
Jesus said that these people would not be able to enter the kingdom of heaven. He described them as people who work iniquity. He said that the requirement for entrance into God’s kingdom is that a person do the will of His Father. Throughout the Sermon on the Mount the issue has been righteousness – righteousness that surpasses the righteousness of the scribes and Pharisees, righteousness that fulfills the Law and the Prophets, righteousness that reaches to the level of our innermost thoughts and motives. No one who comes before Jesus in the final judgment will be able to claim that they have done by their works the will of the Father – not even if that person was a religious leader and used the name of Jesus.
In Luke 13:4-5, Jesus used the example of a tower that collapsed on a group of people and killed them. He said, “Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish.” Jesus said that everybody will perish unless they recognize that they have sinned and need a Savior.
Did these people that Jesus spoke of really prophesy, cast out demons, and do miracles? We have an example in the book of Acts of something that happened while Paul was at Ephesus: Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth. And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded (Acts19:13-16). In this encounter seven men who were not real believers tried to cast out demons in the name of the Lord Jesus. But they totally failed.
A miracle requires supernatural force. Jesus said that He never knew the people who were claiming to have done the miracles. So, it seems certain that the Spirit of Christ was not working through them. Probably they were either total imposters or Satan had used them to work signs in order to deceive them and other people. We will return to this topic in Matthew 12:22-29.
The issue in the Sermon on the Mount is righteousness. The will of the Father is that we be perfectly righteous. We all fail the test. Jesus only knows those who come to Him to be their Savior.
24Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25And 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. 26And 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: 27And 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.
Jesus spoke of two people, one wise and one foolish. Each of them built a house. Rain, rivers, and winds came down on both houses. One house stood and the other fell. The foundation was what made the difference. The words translated “beat upon” in verses 25 and 27 are not the same. The first one just means “fell upon.” The second one does mean “beat upon.” A house built on rock is not affected by adversity to the extent that a house built on sand is affected.
Jesus said that the difference between these two housebuilders is in their doing or not doing the words that He has been speaking. So how do we do what Jesus has said in these chapters? Throughout the Sermon on the Mount, Jesus has set a standard of righteousness that is so high that no descendant of Adam has ever kept it or will ever keep it in this life. That is the issue in the Sermon on the Mount – perfect righteousness in thought, motive, word, and action.
To do Jesus’ words would mean somehow getting this perfect righteousness. In verse 23, Jesus put the issue in another form. He said that He would say to those who cannot enter the kingdom of heaven, “I never knew you.” He’s telling us that no one can enter the kingdom of heaven unless He the King knows that person. So how can we be sure that Jesus knows us? He said that if we enter at the narrow gate, that way leads to life. He pointed His listeners toward that gate in the very first thing He said in chapter 5. He said, “Blessed are the poor in spirit: for theirs is the kingdom of heaven” (5:3). The first step toward receiving righteousness is admitting that we don’t have it. In order to enter at the narrow gate, we have to recognize that we are spiritually bankrupt. When we lay down all our baggage of self-defense and accept that we need a Savior, we can enter at the narrow gate.
28And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29For he taught them as one having authority, and not as the scribes.
There were crowds of people listening to Jesus that day as He spoke from the mountainside. They knew how the Jewish teachers taught, and they knew that Jesus’ teaching was different. He spoke as one who had the right to have the last word. He spoke as one who would call people to account if they didn’t accept what He said. He spoke as one who had the ability and the prerogative to set the standards of good and evil. He made it clear that anyone who rejects His authority has rejected the narrow gate and has chosen to construct their house on sand.
Note: All Scriptures are quoted from the King James Version of the Bible.