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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.
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? 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.
Give not that which is holy unto the dogs, Lest
they turn again and rend you: Neither cast ye your
pearls before swine, Lest they trample them under their
feet.
The propriety of this transposition is self-evident. There
are many such transpositions as these, both in sacred
and profane writers. The following is very remarkable:-
"I am black but comely; "As the tents of Kedar, as the
curtains of Solomon." That is, "I am black as the
tents of Kedar, "Comely as the curtains of
Solomon."
See many proofs of this sort of writing in Mr. WAKEFIELD'S
Commentary.
As a general meaning of this passage, we may just say: "The
sacrament of the Lord's supper, and other holy ordinances
which are only instituted for the genuine followers of Christ,
are not to be dispensed to those who are continually returning
like the snarling ill-natured dog to their easily
predominant sins of rash judgment, barking at and
tearing the characters of others by evil
speaking, back biting and slandering; nor to him
who, like the swine, is frequently returning to
wallow in the mud of sensual
gratifications and impurities."
Seek: Thou hast lost thy God, thy paradise,
thy soul.-Look about thee-leave no stone unturned there is no
peace, no final salvation for thee till thou get thy soul
restored to the favour and image of God.
Knock: Be in earnest-be importunate:
Eternity is at hand! and, if thou die in thy sins, where God
is thou shalt never come.
Ask with confidence and humility.
Seek with care and application.
Knock with earnestness and perseverance.
Will he give him a
stone? For wide is the
gate Few there be that find
it. Depart from me
Rabbi Eleasar said, "The man whose knowledge exceeds
his works, to whom is he like? He is like a tree which had
many branches, and only a few roots; and, when the stormy
winds came, it was plucked up and eradicated. But he whose
good works are greater than his knowledge, to what is he like?
He is like a tree which had few branches, and many roots; so
that all the winds of heaven could not move it from its
place." Pirke Aboth.
Elisha, the son of Abuja, said, "The man who
studies much in the law, and maintains good works, is like to
a man who built a house, laying stones at the
foundation, and building brick upon them; and, though
many waters come against it, they cannot move it from its
place. But the man who studies much in the law, and does not
maintain good words, is like to a man who, in building his
house, put brick at the foundation, and laid
stones upon them, so that even gentle waters shall
overthrow that house." Aboth Rab. Nath.
Probably our Lord had this or some parable in his eye: but
how amazingly improved in passing through his hands! In our
Lord's parable there is dignity, majesty, and point, which we
seek for in vain in the Jewish archetype.
I will liken him unto a wise
man Let it be observed, that it is not the man who hears
or believes these sayings of Christ, whose building
shall stand, when the earth and its works are burnt up; but
the man who DOES them.
Many suppose that the law of Moses is abolished, merely
because it is too strict, and impossible to be
observed; and that the Gospel was brought in to
liberate us from its obligations; but let all
such know, that in the whole of the old covenant nothing can
be found so exceedingly strict and holy as this
sermon, which Christ lays down as the rule by which we
are to walk. "Then, the fulfilling of these precepts is the
purchase of glory." No, it is the WAY only to that
glory which has already been purchased by the blood of
the Lamb. To him that believes, all things are possible.
From one of the royal household of George III., I have
received the following anecdote:-The late Bishop F. of
Salisbury having procured a young man of promising abilities
to preach before the king, and the young man having, to his
lordship's apprehension, acquitted himself well, the Bishop,
in conversation with the king afterwards, wishing to get the
king's opinion, took the liberty to say, "Does not your
majesty think that the young man who had the honour to preach
before your majesty, is likely to make a good clergyman, and
has this morning delivered a very good sermon?" To which the
king, in his blunt manner, hastily replied, "It
might have been a good sermon, my lord, for aught I
know; but I consider no sermon good that has nothing of
Christ in it!"
Several excellent MSS. and almost all the ancient versions
read, (οις
Additional Resources
Bibliography
Information
• Key
Matthew Chapter 7
by Adam Clarke
SRB = Scofield References
SRB = Introduction
JFB = Jamieson, Fausset, Brown Commentary
JFB = Introduction
AC = Adam Clarke Comentary
AC = Chronology by Adam Clarke
OU = OUtline of St. Matthew
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Verse
1. Judge not, that ye be not
judged.
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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 endeavours 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 neighbour, flow.
Verse
2. For with what judgment
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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
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(οις
),
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; καρφοςκεραιαξυλουλεπτη, 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 neighbour. There is a caution very
similar to this of our Lord given by a heathen:-
Verse
4. Or how wilt thou say
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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
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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 endeavour 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.
Verse
6. Give not that which is holy
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(οις),
, the holy or sacred thing; i.e. any
thing, especially, of the sacrificial kind, which had
been consecrated to God. The members of this sentence should
be transposed thus:-
Verse
7. Ask-seek-knock
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These three
words include the ideas of want, loss, and
earnestness. Ask: turn, beggar at, the door of
mercy; thou art destitute of all spiritual good, and it
is God alone who can give it to thee; and thou hast no claim
but what his mercy has given thee on itself.
Verse
8. For every one that asketh
receiveth
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Prayer is always heard after one
manner or other. No soul can pray in vain that prays as
directed above. The truth and faithfulness of the Lord Jesus
are pledged for its success.-Ye SHALL receive-ye SHALL find-it
SHALL be opened. These words are as strongly binding on the
side of God, as thou shalt do no murder is on the side
of man. Bring Christ's word, and Christ's
sacrifice with thee, and not one of Heaven's blessings
can be denied thee. See Clarke on Luke
11:9.
Verse 9. Or what man is there-whom
if his son
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Men are exhorted to come unto
God, with the persuasion that he is a most gracious and
compassionate Parent, who possesses all heavenly and
earthly good, knows what is necessary for each of his
creatures, and is infinitely ready to communicate that
which they need most.
Will he not readily give him bread
if he have it? This was a proverb in other countries; a
benefit grudgingly given by an avaricious man is called by
Seneca, panem lapidosum, stony bread. Hence that
saying in Plautus: Altera manu, fert lapidem, panem
ostentat altera.-In one hand he brings a stone, and
stretches out bread in the other.
Verse 11. If ye, then, being
evil
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(οις),
, who are radically and
diabolically depraved, yet feel yourselves led, by natural
affection, to give those things to your children which are
necessary to support their lives, how much more will your
Father who is in heaven, whose nature is infinite goodness,
mercy, and grace, give good things-his grace and Spirit
(πνευμααγτον, the Holy Ghost, Luke
11:13,) to them who ask him? What a picture is here given
of the goodness of God! Reader, ask thy soul, could this
heavenly Father reprobate to unconditional
eternal damnation any creature he has made? He who can believe
that he has, may believe any thing: but still GOD IS LOVE.
Verse 12. Therefore all things
whatsoever ye would that men
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. This is a
most sublime precept, and highly worthy of the grandeur and
beneficence of the just God who gave it. The general
meaning of it is this: "Guided by justice and
mercy, do unto all men as you would have them to do to
you, were your circumstances and theirs reversed." Yet this
saying may be misunderstood. "If the prisoner should ask the
judge, 'whether he would be content to be hanged, were he in
his case,' he would answer, 'No.' Then,
says the prisoner, do as you would be done to.-Neither
of them must do as private men; but the judge
must do by him as they have publicly agreed: that is,
both judge and prisoner have consented to a law, that if
either of them steal he shall be hanged."-Selden. None
but he whose heart is filled with love to God and all mankind
can keep this precept, either in its spirit or
letter. Self-love will feel itself sadly cramped when
brought within the limits of this precept; but God hath spoken
it: it is the spirit and design of the law and the
prophets; the sum of all that is laid down in the Sacred
Writings, relative to men's conduct toward each other. It
seems as if God had written it upon the hearts of all men, for
sayings of this kind may be found among all nations, Jewish,
Christian, and Heathen. See many examples in Wetstein's
notes.
Verse 13. Enter ye in at the strait
gate
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Our Saviour seems to allude here to
the distinction between the public and private ways mentioned
by the Jewish lawyers. The public roads were allowed to be
sixteen cubits broad, the private ways only four. The
words in the original are very emphatic: Enter in (to the
kingdom of heaven) through THIS strait gate,
(οις),
, i.e. of doing to every one as you would
he should do unto you; for this alone seems to be the
strait gate which our Lord alludes to.
And very broad,
ευρυχωρος, from ευρυς, broad, and χωρος, a
place, a spacious roomy place, that leadeth forward,
απαγουσα, into THAT destruction, ειςτην απωλειαν, meaning
eternal misery; intimating, that it is much more congenial, to
the revengeful, covetous heart of fallen man, to take every
advantage of another, and to enrich himself at his expense,
rather than to walk according to the rule laid down before, by
our blessed Lord, and that acting contrary to it is the way to
everlasting misery. With those who say it means repentance,
and forsaking sin, I can have no controversy. That is
certainly a gate, and a strait one too, through
which every sinner must turn to God, in order to find
salvation. But the doing to every one as we would they should
do unto us, is a gate extremely strait, and very
difficult, to every unregenerate mind.
Verse 14. Because strait is
the gate
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Instead of (οις),
because,
I should prefer τι how, which reading is supported by a
great majority of the best MSS., versions, and
fathers. How strait is that gate! This mode of
expression more forcibly points out the difficulty of the way
to the kingdom. How strange is it that men should be unwilling
to give up their worldly interests to secure their everlasting
salvation! And yet no interest need be abandoned, but that
which is produced by injustice and unkindness.
Reason, as well as God, says, such people should be excluded
from a place of blessedness. He who shows no mercy (and
much more he who shows no justice) shall have judgment
without mercy. James
2:13.
The strait gate,(οις),
, signifies
literally what we call a wicket, i.e. a little door in
a large gate. Gate, among the Jews, signifies, metaphorically,
the entrance, introduction, or means of acquiring any thing.
So they talk of the gate of repentance, the gate of prayers,
and the gate of tears. When God, say they, shut the gate of
paradise against Adam, He opened to him the gate of
repentance. The way to the kingdom of God is made
sufficiently manifest-the completest assistance is promised in
the way, and the greatest encouragement to persevere to the
end is held out in the everlasting Gospel. But men are so
wedded to their own passions, and so determined to follow the
imaginations of their own hearts, that still it may be said:
There are few who find the way to heaven; fewer
yet who abide any time in it; fewer still who
walk in it; and fewest of all who persevere unto
the end. Nothing renders this way either narrow or
difficult to any person, but sin. Let all the
world leave their sins, and all the world may walk
abreast in this good way.
Verse 15. Beware of false
prophets
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By false prophets we are to
understand teachers of erroneous doctrines, who come
professing a commission from God, but whose aim is not to
bring the heavenly treasure to the people, but rather to rob
them of their earthly good. Teachers who preach for
hire, having no motive to enter into the ministry but
to get a living, as it is ominously called by some,
however they may bear the garb and appearance of the innocent
useful sheep, the true pastors commissioned by the Lord Jesus,
or to whatever name, class or party they may belong, are, in
the sight of the heart-searching God, no other than
ravenous wolves, whose design is to feed
themselves with the fat, and clothe themselves with the
fleece, and thus ruin, instead of save, the
flock.
Verse 16. Ye shall know them by
their fruits.
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Fruits, in the Scripture and
Jewish phraseology, are taken for works of any kind. "A
man's works," says one, "are the tongue of his
heart, and tell honestly whether he is inwardly corrupt
or pure." By these works you may distinguish
((οις),
) these ravenous wolves from true pastors. The
judgment formed of a man by his general conduct is a
safe one: if the judgment be not favourable to the person,
that is his fault, as you have your opinion of him from
his works, i.e. the confession of his own heart.
Verse 17. So every good
tree
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As the thorn can only produce
thorns, not grapes; and the thistle, not
figs, but prickles; so an unregenerate
heart will produce fruits of degeneracy. As we
perfectly know that a good tree will not produce
bad fruit, and the bad tree will not, cannot
produce good fruit, so we know that the
profession of godliness, while the life
is ungodly, is imposture, hypocrisy, and deceit. A man
cannot be a saint and a sinner at the same time.
Let us remember, that as the good tree means a good
heart, and the good fruit, a holy life, and that
every heart is naturally vicious; so there is
none but God who can pluck up the vicious tree, create a good
heart, plant, cultivate, water, and make it continually
fruitful in righteousness and true holiness.
Verse 18. A good tree cannot bring
forth evil fruit
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Love to God and man
is the root of the good tree; and from this principle all its
fruit is found. To teach, as some have done, that a state of
salvation may be consistent with the greatest crimes,
(such as murder and adultery in David,) or that
the righteous necessarily sin in all their best works, is
really to make the good tree bring forth bad
fruit, and to give the lie to the Author of eternal truth.
Verse 19. Every tree that bringeth
not forth good fruit
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What a terrible
sentence is this against Christless pastors, and Christless
hearers! Every tree that produceth not good fruit,
(οις),
, is to be now cut down; the act of excision
is now taking place: the curse of the Lord is even now
on the head and the heart of every false teacher, and
impenitent hearer.
Verse 20.
Wherefore by their fruits, repeated, because our
eternal interests depend so much upon it. Not to have good
fruit is to have evil: there can be no innocent
sterility in the invisible tree of the heart. He that brings
forth no fruit, and he that brings forth bad
fruit, are both only fit for the fire.
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Verse 21. Not every
one
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(οις),
, a Hebraism, say some, for
no person. It is a Graecism and a
Latinism too: ουπαντων θεων, not ALL of the
gods, i.e. not ANY of the gods, HOM.
Odyss. Z. 240. So TERENCE Sine omni periclo,
without ALL danger, i.e. without ANY danger. And JUVENAL:
Sine omni labe, without ALL imperfection, i.e. without
ANY. See more in Mr. Wakefield. The sense of this verse
seems to be this: No person, by merely acknowledging my
authority, believing in the Divinity of my nature, professing
faith in the perfection of my righteousness, and infinite
merit of my atonement, shall enter into the kingdom
of heaven-shall have any part with God in glory; but
he who doeth the will of my Father-he who gets
the bad tree rooted up, the good tree planted, and continues
to bring forth fruit to the glory and praise of God. There is
a good saying among the rabbins on this subject. "A man should
be as vigorous as a panther, as swift as
an eagle, as fleet as a stag, and as
strong as a lion, to do the will of his
Creator."
Verse 22. Many will say to me in
that day
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(οις),
, in that
very day, viz. the day of judgment-have we not
prophesied, taught, publicly preached, in thy name;
acknowledging thee to be the only Saviour, and proclaiming
thee as such to others; cast out demons, impure
spirits, who had taken possession of the bodies of men;
done many miracles, being assisted by supernatural
agency to invert even the course of nature, and thus prove the
truth of the doctrine we preached?
Verse 23. Will I
profess
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(οις),
, I will fully and
plainly tell them, I never knew you-I never
approved of you; for so the word is used in many
places, both in the Old and New Testaments. You held the truth
in unrighteousness, while you preached my pure and holy
doctrine; and for the sake of my own truth, and through my
love to the souls of men, I blessed your preaching; but
yourselves I could never esteem, because you were destitute of
the spirit of my Gospel, unholy in your hearts, and
unrighteous in your conduct. Alas! alas! how many
preachers are there who appear prophets in their
pulpits; how many writers, and other evangelical
workmen, the miracles of whose labour, learning, and doctrine,
we admire, who are nothing, and worse than nothing,
before God, because they perform not his will, but
their own? What an awful consideration, that a man of
eminent gifts, whose talents are a source of public utility,
should be only as a way-mark or finger-post in
the way to eternal bliss, pointing out the road to others,
without walking in it himself!
What a terrible word! What a dreadful separation! Depart
from ME! from the very Jesus whom you have proclaimed in
union with whom alone eternal life is to be found. For,
united to Christ, all is heaven; separated from him,
all is hell.
Verse 24. Therefore whosoever
heareth these sayings of mine
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That is, the
excellent doctrines laid down before in this and the two
preceding chapters. There are several parables or similitudes
like to this in the rabbins. I shall quote but the two
following:-
To a prudent man-(οις),
, to a
prudent man, a man of sense and understanding, who,
foreseeing the evil hideth himself, who proposes to himself
the best end, and makes use of the proper means
to accomplish it. True wisdom consists in getting the
building of our salvation completed: to this end we must build
on the Rock, CHRIST JESUS, and make the building
firm, by keeping close to the maxims of his Gospel, and
having our tempers and lives conformed to its word and
spirit; and when, in order to this, we lean on nothing
but the grace of Christ, we then build upon a solid
rock.
Verse 25. And the rain
descended-floods came-winds blew
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In Judea,
and in all countries in the neighbourhood of the tropics, the
rain sometimes falls in great torrents,
producing rivers, which sweep away the soil from the rocky
hills; and the houses, which are built of brick only dried in
the sun, of which there are whole villages in the east,
literally melt away before those rains, and the
land-floods occasioned by them. There are three general
kinds of trials to which the followers of God are exposed; and
to which, some think, our Lord alludes here: First,
those of temporal afflictions, coming in the course of
Divine Providence: these may be likened to the torrents
of rain. Secondly, those which come from the
passions of men, and which may be likened to the
impetuous rivers. Thirdly, those which come from
Satan and his angels, and which, like
tempestuous whirlwinds, threaten to carry every thing
before them. He alone, whose soul is built on the Rock of
ages, stands all these shocks; and not only stands
in, but profits by them.
Verse 26. And every one that
heareth-and doeth them not
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Was there ever a
stricter system of morality delivered by God to man, than in
this sermon? He who reads or hears it, and does not look to
God to conform his soul and life to it, and notwithstanding is
hoping to enter into the kingdom of heaven, is like the
fool who built his house on the sand.
When the rain, the rivers, and the winds
come, his building must fall, and his soul be crushed into the
nethermost pit by its ruins. Talking about Christ, his
righteousness, merits, and atonement, while the person is not
conformed to his word and spirit, is no
other than solemn self-deception.
Verse 27. And the rain descended,
and the floods came,
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A fine illustration of
this may be seen in the case of the fishermen in
Bengal, who, in the dry season, build their huts on the
beds of sand from which the rivers had retired:
but when the rain sets in suddenly; as it often does,
accompanied with violent northwest winds, and the waters pour
down in torrents from the mountains; in one night,
multitudes of these buildings are swept away, and the place
where they stood is on the next morning indiscoverable.
Verse 28. The people were
astonished
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(οις),
, the
multitudes; for vast crowds attended the ministry of
this most popular and faithful of all preachers. They were
astonished at his doctrine. They heard the law
defined in such a manner as they had never thought of before;
and this sacred system of morality urged home on their
consciences with such clearness and authority as they
had never felt under the teaching of their scribes and
Pharisees. Here is the grand difference between the
teaching of scribes and Pharisees, the
self-created or men-made ministers, and those
whom GOD sends. The first may preach what is called
very good and very sound doctrine; but it comes with no
authority from God to the souls of the people:
therefore, the unholy is unholy still; because preaching can
only be effectual to the conversion of men, when the unction
of the Holy Spirit is in it; and as these are not sent by the
Lord, therefore they shall not profit the people at all. Jeremiah
23:32.
Verse 29. Having
authority
• Key
They felt a commanding power and
authority in his word, i.e. his doctrine. His statements were
perspicuous; his exhortations persuasive; his doctrine sound
and rational; and his arguments irresistible. These they never
felt in the trifling teachings of their most celebrated
doctors, who consumed their own time, and that of their
disciples and hearers, with frivolous cases of conscience,
ridiculous distinctions, and puerile splittings of
controversial hairs-questions not calculated to
minister grace to the hearers.
),
, and the Pharisees. He taught them
as one having authority, like the most eminent and
distinguished teacher, and not as the scribes and
Pharisees, who had no part of that unction which he in its
plenitude possessed. Thus ends a sermon the most strict, pure,
holy, profound, and sublime, ever delivered to man; and yet so
amazingly simple is the whole that almost a child may
apprehend it! Lord! write all these thy sayings upon our
hearts, we beseech thee! Amen.
SRB = Scofield References
SRB = Introduction
JFB = Jamieson, Fausset, Brown Commentary
JFB = Introduction
AC = Adam Clarke Comentary
AC = Chronology by Adam Clarke
OU = OUtline of St. Matthew
• Burton
Coffman
• Barnes'
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• Gill's
Exposition
• Geneva
Study Bible
• David
Guzik's Commentaries
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Fausset, Brown
• Matthew
Henry Complete
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Henry Concise
• People's
New Testament
• Robertson's
Word Pictures
• Scofield
Reference Notes
• The
Fourfold Gospel
• Treasury
of Scripture
• Wesley's
Explanatory Notes
Copyright Statement
The Adam Clarke Commentary is a derivative of an
electronic edition prepared by GodRules.net.
Clarke, Adam. "Commentary
on Matthew 7". "The Adam Clarke Commentary".
<http://www.studylight.org/com/acc/view.cgi?book=mt&chapter=007>.
1832.
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