Douglas Jacoby Podcast

For additional notes and resources check out Douglas’ website.

24 “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand.27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it” (Matthew 7:24-27).

Key points

• It’s not enough to hear—we must also obey. See Ezek 33:30-33 and Jas 1:22-25.
• The master of parables drives home the point with a parable.
• The rock is bedrock. “Whoever comes to me, and hears my sayings and does them, I will show you what he is like: He is like a man who built a house, and dug deep, and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, but could not shake it” (Luke 6:47-49).
• Yet the foolish, lazy man simply builds on top of the dirt or sand, without any foundation. 
• "Unless the Lord builds the house, those who build it labor in vain" (Ps 127:1).

Which "words of mine"?
Let’s not rush, deflecting Jesus’ powerful words with so-called practicals: "Build our financial portfolio," "build our marriage and family," "build our character." These are all good, but this is the conclusion to the Sermon on the Mount, not a conclusion for the Proverbs or the Song of Solomon. The words referred to in our passage include many things:

• We are blessed. Let’s appreciate—and internalize—the beatitudes.
• We are salt and light. Let’s live that way.
• We have to do better than modern-day Pharisees—all too many churchgoers and religious leaders.
• We are to deal seriously with anger and lust.
• We are to speak with integrity, whether in marriage vows or simply in being men and women of our word.
• We are to love our enemies—despite the resistance sure to come from society and from the majority of religious people.
• We must strive for maturity—perfection—reflecting our heavenly Father’s own holiness.
• We are not to show off our religiosity, but conduct ourselves modestly and discreetly in our faith.
• Our true treasure is to be in heaven—not sunk in worldly treasures.
• We are not to judge hypocritically. Let's work on our own lives before telling others what to do.
• Jesus calls us to expect and believe that our God is a generous God!
• Let's live by the Golden Rule—not just the Silver Rule.
• And stay on the narrow road, resisting those who broaden the path by diluting God’s commands.
• Always remember that the Lord expects obedience, not lip service.

These are the specific areas in which we are to build—or, more accurately, we're truly building on the rock when we take all of Jesus’ words to heart.

Storms

• We are quickly tempted to spiritualize the passage in a different way, equating the “storms” to financial troubles, relational disappointment, sickness or death, and so on… Certainly there are multiple valid applications. But the storms are whatever tests—and possibly undoes—what faith we have.
• The time of testing may not come during our lifetime; it may come after, at the judgment. But nothing tests the character of our faith like opposition, unpopularity, mockery, exclusion, and injustice.
• As in the Parable of the Soils (Matt 13:1-9, 18-23), one thing that clearly reveals the depth and quality of our faith is persecution.
• Alexandria Origen: “Long ago we heard the words of Jesus, and it has already been a great while since we became disciples of the gospel. And all of us have built ourselves a house. The present persecution will reveal whether we have built upon the rock by digging deep or upon the sand without a foundation. For winter has come bringing rains and floods and winds.” Exhortation to Martyrdom 48.

How are we doing?
 

• How is our foundation?
• Are we digging deep into the Word?
• Do we have the character to build biblically—and especially to take seriously Jesus’ words in this most famous of “sermons.”
• Finally, when we build on the rock by hearing and obeying Jesus teachings, it does not mean that we will be spared from these storms. Rather, it means we will be able to withstand them.

Next: Wow!

For additional notes and resources check out Douglas’ website.

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness’” (Matthew 7:21-23). 

Judgment Day

• Jesus has spoken about the narrow, difficult way. (See the parallel passage in Luke 13:23-27.)
• Immediately afterward, he warns about false prophets.
• Now his tone becomes even more serious (vv.21-23). Up to this point, Jesus has revealed himself as Prophet and Teacher. Now he also reveals himself as Judge.
• Justin Martyr: “Let those who are not found living as he taught, be understood not to be Christians, even though they profess with the lips the teachings of Christ. For it is not those who make a profession, but those who do the works who shall be saved, according to His words: ‘Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven, but he that does the will of my Father who is in heaven.’” First Apology 16
• Hermas: “The man who has the Lord embedded in his heart can also be lord of every one of these commandments. But for those who have the Lord only on their lips—but with hearts that are hard and far from the Lord—the commandments are hard and difficult. Therefore, you who are empty and fickle in your faith need to implant the Lord in your hearts, and you will know that there is nothing easier, sweeter, and more manageable than these commandments.” The Shepherd, bk. 2, commandment 12.4

Repetition

• Saying the Lord's name does not save once and for all, especially if we do not respect his wishes and follow his will in our lives.
• The words "Lord, Lord" hark back to the wayward prophets and people of Israel in Jeremiah's time (Jer 6:14; 7:4; 23:25). Check out the 2016 series here.

Miracles?

• “Why do you call me, Lord, Lord, and do not do the things I say?” (Luke 6:46). Unless we're doing the things Jesus commands, nothing else matters—even miracles.
• Yet even though Jesus put forth the sober truth in the clearest language possible, hundreds millions of Christians today still interpret miracles as a sign of with God’s approval. They stake their confidence and very salvation on miraculous experience—either their own or their leaders’.

I never knew you?

• This knowledge isn't intellectual, but relational.
• 1 Cor 8:3 tells us that those who love God are "known" by him.
• Cyril of Alexandria: “There may be some who, in the beginning, believed rightly and diligently labored at virtue. They may have even worked miracles and prophesied and cast out demons. And yet later they are found turning aside to evil, to self-assertive deception and desire. Of these Jesus remarks that he ‘never knew them.’” Fragment 88, Ancient Christian Commentary Series, vol. IA, 156.
• Chrysostom: “You ask, ‘How does me punish someone he does not even know?’ It is because here Jesus says, ‘I do not know you’ in a different sense. He says it in the sense of ‘I deny you and refuse to have anything to do with you.’ … You ask again, ‘How is it possible that they will be denied if they have shown prophetic powers, worked miracles, and cast out demons?’ More than likely, it is because they changed afterwards and became wicked. Therefore, their former virtue did not benefit them. For it is not enough that we begin well. We must also end well!” Homilies on Hebrews 24.7-8.
• Yet many modern Christians seize on these words and exclaim, “See, these people were never saved.” Nonsense! Jesus doesn't say that he'll reject them because they were never saved, but because they practiced lawlessness.

Lawlessness

• Jesus rebukes the miracle-workers—whether these are genuine or counterfeit is irrelevant—as “you who practice lawlessness.”
• They lived their lives as though there were no laws for disciples of Christ!
• “The alarming reality is that this describes most professing Christians today. When they read the Sermon on the Mount, they view it simply a collection of ideals to think about.” – David Bercot
• “Lawlessness” isn’t so much violation of Torah as failure to reflect the heart of the Torah: justice and mercy in our interactions, doctrine, and personal character. (See Matt 23:23.) It's living as though we were somehow above the requirement of obedience.

Next: Sand

For additional notes and resources check out Douglas’ website.

15 “Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves.16 You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles?17 So, every healthy tree bears good fruit, but the diseased tree bears bad fruit.18 A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.19 Every tree that does not bear good fruit is cut down and thrown into the fire.20 Thus you will recognize them by their fruits" (Matthew 7:15-20).

Comment

• Jesus tells us to be on our guard.
• Peter predicted the rise of false prophets in the church (2 Peter 2:1-3). So did Paul, John, and others (Acts 20:29; 1 John 4:1; etc.).
• In biblical history, the false prophets nearly always outnumber the true. For example, in the days of Elijah (850:101) and Micaiah (400:1)—see 1 Kings 18, 22.
• Even so, today there are 1000s of denominations claiming to represent truly biblical Christianity. Of course no church group is perfect, but many flagrantly flout the scriptures and flaunt their own traditions and ego.

False prophets

• Twist God’s word.
• May be sincerely deluded, but always delude others.
• Some of their ideas and vocabulary sound right. Yet often basic terms and ideas have been given a twist.
• (Extended quotation from Jerry Taylor, “Two Houses in a Storm, in Leaven: A Journal of Christian Ministry [Pepperdine University: vol.16, no.4, 2008], 187.)

Analogies

• Three analogies: sheep and wolves, grapes and thorns, figs and thistles.
• Earlier Jesus had commented on dogs and pigs. Now, he warns us of wolves. More subtle, less obvious, more strategic. 
• But these are no ordinary wolves, but “wolves in sheep’s clothing.” Despite the outward show of righteousness, inside they are predatory.

How can we tell?

• How can we tell a false prophet from a true one?
• By their fruits (Gal 5:19-23).
• Those whose fruit is bad will be thrown into the fire. So too will Christians who do not bear fruit (John 15:6).
• This is another example of acceptable “judging” (like 7:6).
• Yet it is never okay to persecute false teachers—let alone torture them, as was common from the Middle Ages all the way until recent centuries.

Early church

• Hermas: “Test a prophet by his life… The man who merely seems to have the spirit exalts himself and wants to have the first seat. He is bold, impudent, and talkative. He lives in luxury and takes rewards for his prophecy.” The Shepherd 2, commandment 11
• Apollonius: “All the fruits of a prophet should be examined. Tell me, does a prophetess dye her hair? Does she use cosmetics on her eyes? Is a prophetess fond of dress? Does a prophet play at gambling tables and dice? Does a prophet lend money on interest?” Concerning Montanism (ANF 8.775-776). (These are all behaviors considered worldly in the early church—immodesty, gambling, extortion.)
• Didache: “Even if a prophet teaches the truth, if he does not do what he teaches, he is a false prophet.” Didache 10

Conclusion

• “Authentic disciples and leaders will display increasingly consistent behaviors that are consonant with their Lord’s life and instructions.” (Mary Ellen Pereira in “I Never Knew You: Jesus’ Rebuke in Matthew 7.23” Leaven: A Journal of Christian Ministry (Pepperdine University: vol.16, no.4, 2008), 169.
• Again, look at their fruit—their character and behavior and impact (v.20)!

Next: Lord, Lord

For additional notes and resources check out Douglas’ website.

“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few” (Matthew 7:13-14).

Resistance
There's considerable resistance to this teaching:

• Because it’s difficult (today’s devotional)
• Because there are many who will try to talk us out of it (tomorrow’s offering)
• Because there’s no third option—just two ways

Jesus' words are challenging

• There are only two options.
• The truth is easy to understand, but not necessarily easy to follow.
• (Many stripes and flavors of quasi-Christian faith are actually clever ways to get around the holy demands of Jesus.)_
• The majority of humans prefer the broad road.
• This isn’t a teaching only for non-Christians. It’s for you and me—for all of us who have set out on the way.
• The two roads may be discerned in virtually every book of the Bible. Two choices in the Garden. Two ways in the Psalms (Psalm 1:1-6). Two ways in the Prophets—follow the Torah, or ignore its demands. (Follow Yahweh, or spurn him.) Two ways theme—every book of Bible.

The early church
For the first few centuries, most Christians accepted the truth of the two roads. Although they were totally outnumbered, there were many individuals and groups in the following centuries willing to sacrifice to walk the narrow road, even willing to die if their lives were demanded when the world—or worldly Christianity—pushed back.

• Didache: “There are two ways: one of life and one of death. But there is a great difference between the two ways. The way of life, then, is this: First, you shall love God, who made you. Second, you shall love your neighbor as yourself.” Didache1.1-5
• Epistle of Barnabas: “There are two ways of teaching and authority, the one of light and the other of darkness. But there is a great difference between these two ways. …The way of light is as follows: If anyone desires to travel to the appointed place, he must be zealous in his works. The knowledge given to us for the purpose of walking in this way is the following: You shall love Him who created you. You shall glorify Him who redeemed you from death. You shall be pure in heart and rich in spirit. You shall not join yourself to those who walk in the way of death… You shall be meek and peaceable. You shall tremble at the words which you hear.” Epistle of Barnabas 18
• Origen: “This way is narrow because the majority cannot bear to walk in it, for they are lovers of their flesh… The ones who believe in Him are those who walk in the straight and narrow way that leads to life. This way is found by few.” Commentary on the Gospel of John, 6, 10.28
• Lactantius: “This road… is steep because that goodness which is very high and lofty cannot be reached without the greatest difficulty and labor.” The Divine Institutes7

Luke 13

• In Luke 13 is a parallel passage. Somebody asks him if only a few are going to be saved. The Lord replies with an imperative: “Strive to enter through the narrow door” (Luke 13:24).
• This isn’t only a passage about becoming Jesus’s disciple; it’s also for those who are followers.

Conclusion:

• This teaching is difficult before we’re followers, when we’re trying to come to terms with the teaching.
• It’s difficult also for those who have been born again.
• It may feel even more challenging for those who are drifting, or those who have left the narrow road and are toying with the idea of coming back.
• While many will object that such thinking is simplistic, I say it is just simple. They say they’ve tried it and it doesn’t work. Some may have tried it, but very few have experienced authentic Christianity. For those near to Christ, who have tasted that the Lord is good, know that his teachings work.
• Those who will try to talk you out of the truth may be wonderful people in various respects—but Jesus calls them false prophets.

Next: Prophets?

For additional notes and resources check out Douglas’ website.

“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets” (Matthew 7:12).

Comment

• This sentence sums up much of what Jesus has been teaching in the Sermon on the Mount, i.e. the ethical parts of Matt 5-6.
• God is good to us, a loving Father. We too should reflect his divine love.
• This verse is called the Golden Rule. Whereas the Golden rule says Do unto others…, the Silver rule only says Don't do unto others…
• Early Christians frequently paraphrase the Golden Rule both in the positive form and the negative form (e.g. Romans 13:10; Didache 1.2; Origen, Commentary on Romans 2.9.1.)
• While the Golden Rule implies the Silver Rule, the Silver Rule does not imply the Golden Rule.
• The Golden Rule embraces all of Jesus’ teachings about loving our neighbor, and Jesus gave both positive commands and negative commands. For example, we are not to be angry or to insult others. We are not to lust or desire someone else’s spouse. Nobody likes being physically, emotionally or verbally abused. No one wants to be slandered, cheated, assaulted, or robbed.
• To hurt others is hardly praiseworthy—it’s the minimum standard of human decency!
• The Silver Rule is much easier to follow than the Golden Rule.
• The Silver Rule is already written in the hearts of all humans (Rom 2:15).
• Chrysostom: “Jesus signifies that morality is concise, easy, and readily known to all men.” Homilies on Matthew 23.6.

Examples of the Silver & Golden Rules in the world’s philosophies and religions

Examples of the Silver & Golden Rules in the world’s philosophies and religions:

• Jainism: “A man should wander about treating all creatures as he himself would be treated.” — Sutrakritanga, 1.11.33 [Golden Rule]
• Seneca the Younger: "Treat your inferior as you would wish your superior to treat you.” [form of the Golden Rule]
• Islam: “A bedouin came to the prophet, grabbed the stirrup of his camel and said: O the messenger of God! Teach me something to go to heaven with it. The Prophet said: ‘As you would have people do to you, do to them; and what you dislike to be done to you, don't do to them. Now let the stirrup go!’" — Kitab al-Kafi, vol. 2, p. 146. [Golden Rule and Silver Rules]. Although such sayings may be genuine, these hadith are not found in the Qur’an, which does not feature the Golden Rule.
• Buddhism: “Hurt not others in ways that you yourself would find hurtful.”— Udanavarga 5:18 [Silver Rule]
• Confucius: “Never impose on others what you would not choose for yourself.” — Analects XV.24 [Silver Rule]
• Zoroastrianism: “Do not do unto others whatever is injurious to yourself.” — Shayast-na-Shayast 13.29 [Silver Rule]
• Old Testament Apocrypha: “Do to no one what you yourself dislike.” — Tobit 4:15 [Silver Rule]
• Hillel: “What is hateful to you, do not to your neighbor: that is the whole Torah; the rest is commentary; go and learn it.” — Shabbat 31a (Babylonian Talmud) [Silver Rule]
• Sextus: "What you do not want to happen to you, do not do it yourself either. " — Sextus the Pythagorean. [Weak form of the Silver Rule]
• Mahabharata: One should never do that to another which one regards as injurious to one’s own self. This, in brief, is the rule of dharma. Other behavior is due to selfish desires. — Mahābhārata, Shānti-Parva 167:9 [Silver Rule]
• The medical principle: “Do no harm.” [Silver Rule]
• Christianity: So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets (Matthew 7:12).

A Proactive Rule:

“Jesus’ Golden Rule is unique in that it requires positive action. The Golden Rule not only requires us to refrain from doing to others what we would not have done to us, but also to proactively do to others what we would want done to us. It is not enough that we do not harm others. We also must actively be doing good things to our neighbor. Jesus not only calls on us to turn the other cheek, but also to be peacemakers and to love our enemies. We must pray for those who persecute us, give to the poor, and forgive others. All of these are the outworking of love.”—David Bercot

As one commentator has pointed out, "The Golden Rule [is] just eleven words; by contrast, the Sarbanes-Oxley Act of 2002, the U.S. government's attempt to oblige ethical character into the financial statements of American corporations, has eleven titles (major sections). It is one of the most complicated pieces of legislation in the history of the American republic and, in the economies of scale, places a disproportionate burden on small companies which were not the cause of the adoption." (Richard David Ramsey, "Business Ethics in the Sermon on the Mount," Leaven: A Journal of Christian Ministry (Pepperdine University), vol.16, no.4, Fourth Quarter 2009. How convoluted are human attempts to exact honesty and fairness! How simple is the command Jesus gave us!

In short, the Golden Rule is more easily repeated than followed.

Next: Narrow

For additional notes and resources check out Douglas’ website.

7 “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives and the one who seeks finds, and to the one who knocks it will be opened. 9 Or which one of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!" (Matthew 7:7-11)

Three verbs

• Ask—suggests prayer—the most intimate verb of the three.
• Seek—entails focus and purpose, in the spirit of Matt 6:33.
• Knock—suggests observation and persistence—especially when it seems the Lord is on the other side of the door.

Persistence?

• This doesn't seem to be the point of this passage, though it may be implied (“knocking”).
• Consider the persistent widow (Luke 18:1-8).
• Also take into account Paul’s prayer (2 Cor 12:9); was it "persistent"?

How God answers prayer

• With an audible voice? Probably not. Such is extremely rare in biblical history.
• Rather, he interacts with us in these three ways:
  • He gives to us.
  • He helps us to find.
  • He opens doors.

An interesting patristic interpretation

• Even when we're sincere and persistent in prayer, we may not receive—because we're asking for the wrong things.
• Chrysostom: “Jesus asks, ‘For which of you who is a father, of whom if his son shall ask bread, will he give him a stone?’ Accordingly, if you do not receive, the reason is that you have asked for a stone. For though you are a son, this does not suffice for your receiving. Instead, this very thing hinders your receiving. For being a son, you ask for what is not profitable. Therefore, do not ask for anything worldly, but for things that are spiritual, and you will surely receive.” Homilies on Matthew 23.5.
• Clement: “If it is beneficial, he will receive it at once. If it is injurious, he will never ask for it.” ANF 2.544
• Chrysostom: “Now you see that two things are needed for effective prayer: asking earnestly and asking for what we should. Jesus says in effect, ‘Although you are fathers, you wait for your sons to ask. And if they should ask of you anything unprofitable, you refuse the gifts. Likewise, if it is profitable, you consent and bestow it.’” Homilies on Matthew 23.5.
• (While I am not personally convinced by this take on Matt 7:7-11, it is interesting, and worth considering.)

“Though you are evil”
 

• Jesus notes that we fallen humans are evil (7:11).
• Of course, we don’t want evil people giving gifts to our children. But then Jesus is referring to something else.
• Our holiness falls far, far short of divine perfection—and yet we give our children gifts.
• Knowing our heavenly Father’s character, we should rest assured in his goodness.

Next: Gold

For additional notes and resources check out Douglas’ website.

Jesus speaks of pigs and dogs in Matt 7:6. So shall we, in this podcast (11 minutes).

“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you” (Matthew 7:6).

• This text connects with the previous section (7:1-5), although to obey it requires us to engage in one of the acceptable forms of judging allowed by the Bible.
• Hypocritical judging is forbidden.
• We must truly care for the other person, and we should not criticize them when our own sins are identical or worse.
• There are many varieties of judging. See the study of 13 varieties of judging in the Bible It is called Judge Not! (Stockholm, 1990).
• Matt 7:6 has application in three areas: (1) evangelism and (2) communion, and (3) baptism.

Evangelism

• The gospel of the kingdom is a precious pearl. We want to share the gospel with all who will hear it. And we certainly do not want to be hasty in determining that we are wasting our time in speaking to someone—even if they give the appearance of being unworthy. See Matt 10:11-15.
• Jesus illustrated this principle when He spoke to the crowds in parables. When His disciples asked Him why He spoke to the crowds in parables, Jesus replied, “Because it is given to you to know the mysteries of the kingdom of heaven, but to them it is not given. For whoever has, more will be given to him, and he will have an abundance. But whoever does not have, even what he has will be taken away from him. For this reason I speak to them in parables. For seeing, they do not see; and hearing, they do not hear; neither do they understand” (Matt 13:11-13).
• Cyprian: “Solomon says, in the Proverbs, ‘Do not say anything in the ears of a foolish man; lest, when he hears it, he may mock at your wise words’ [Prov. 23:9 LXX]. Also in the Gospel according to Matthew: ‘Do not give that which is holy to the dogs, nor cast your pearls before swine.’” To Quirinius 3.50 (ANF 5.546)
• Cyprian: “‘Do not answer a fool according to his folly, lest you also become like him’ [Prov. 26:4]. Moreover, we are commanded to keep what is holy within our own knowledge, and not expose it to be trodden down by swine and dogs.” To Demetrianus 1 (ANF 5.458)
• Clement of Alexandria: “Even now I fear, as it is said, ‘to cast pearls before swine, lest they tread them under foot, and turn and rip us apart.’ For it is difficult to exhibit the really pure and transparent words respecting the true light to swinish and untrained hearers.” Stromata (ANF 2.312-313).
• Moreover, evangelism can even cause harm, bringing unnecessary resentment or opposition on Christ's disciples. We must be wise!

Communion

• The Didache: “Let no one eat or drink of your eucharist except those who have been baptized in the name of the Lord. For concerning this the Lord has said, ‘Do not give that which is holy to the dogs.’” Didache 9
• Chrysostom: “Give heed, those of you who would partake of the mysteries [i.e., communion] unworthily. Give heed, those of you who would approach the communion table unworthily. For He says, ‘Do not give that which is holy to the dogs.’” Homilies on Hebrews 20.3.
• While I personally lean towards “closed communion,” I believe good arguments can be made on either side of the argument.

Baptism

• Tertullian: “Those whose office it is, know that baptism is not to be administered rashly. … ‘Do not give holy things to the dogs, nor cast your pearls before swine.’” On Baptism (ANF 3.677).

Conclusion

• It is not ungracious to think analytically about people’s receptiveness to the gospel. Jesus himself modeled this. It is both strategic and, ultimately, loving.
• 7:6 is not at all a contradiction of 7:1-5!
• We must keep holiness in view in regard to both communion and baptism.

Next: Ask

For additional notes and resources check out Douglas’ website.

1 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.

Introductory comments

• We are called to a high standard of holiness (chapter 5), to be lived out not to impress others, nor as a program to enrich ourselves materially (chapter 6). Next the Lord warns us, urges us, and instructs us about many pitfalls that can wreck our faith, like judgmentalism, the broad road, false prophecy, and failure to build on his Word.
• Matt 7:1 is the most quoted verse today, eclipsing even John 3:16. Yet Jesus did not intend it to be used as it often is—defensively. Jesus does not forbid judging others' salvation (though ultimately the Lord is their judge), or correcting false doctrine, or addressing serious sin (as in Matt 18).
• Those who adhere to high standards can easily lapse into judgmentalism. "It is a mark of fallen human nature to notice the faults in others and be blind to our own."
• We are encouraged to help our brothers and sisters, but only sincerely.
• Jesus words connect to the Lord’s Prayer. The context is forgiving others, as the NT and the early Christian writers make clear. “Therefore be merciful, just as your Father also is merciful. Do not judge, and you shall not be judged. Do not condemn, and you shall not be condemned. Forgive, and you will be forgiven” (Luke 6:36-37).
• Cyprian: “We should ask that our debts be forgiven us in such a manner as we ourselves forgive our debtors. For the forgiveness we seek for our sins cannot be obtained unless we ourselves have acted in a merciful way in respect to our debtors. Therefore, Jesus also says in another place, ‘With what measure you measure out, it will be measured back to you again.’ And the servant who, after having had all his debt forgiven him by his master, would not forgive his fellow-servant, was cast back into prison.” …There remains no ground of excuse in the Day of Judgment, when you will be judged according to your own sentence. And whatever you have done, that you also will suffer.” On the Lord’s Prayer 23
• John Chrysostom: “You ask, ‘If someone commits fornication, may I not say that fornication is a bad thing? Can I not correct someone who is behaving wantonly?’ Of course! Correct him, but not as an enemy. Do not do it as though you were exacting a penalty from an adversary. Rather, correct him as a physician providing medicine. For Christ did not say, ‘Do not correct him who is sinning,’ but ‘Do not judge.’ That is, do not be bitter in pronouncing correction.” Homilies on Matthew 23.2.
• Matthew 18 doesn't nullify Matthew 7? Imperfections and minor sins we should overlook in love. Matthew 18 concerns sins so serious that failure to repent ca lead to a disfellowship. In such cases, we must talk to our brother about these kinds of sin, for his eternal life is at stake
• Tertullian: “Remove the speck, or rather the beam, out of your own eye, so that you may be able to extract the speck from the eyes of others. Amend your own lives first.” To the Nations 1.20
• Chrysostom: “Do you wish to judge? Judge your own sins. No one will accuse you if you condemn yourself.” Homilies on Hebrews 21.8.
• It is not hypocritical to care about others and desire to help them to mature spiritually. It is hypocritical, however, to pretend to care, while actually taking pleasure in tearing others down to boost one's own ego.
• Chrysostom: “Here He says, ‘You hypocrite.’ Why? Because your judging does not come from protective care for others. Rather, it comes from ill will to another man. While the one who judges puts on a mask of benevolence, he is doing a work of the utmost wickedness. … On account of this Jesus called him ‘hypocrite.’ When it comes to other men’s actions, you are so critical that you see even the little things. So how is it you are so remiss in your own? How is it that even the major things in your own life are passed over by you?” Homilies on Matthew 23.2.
• Jesus' teaching was perfectly understood by the apostle Paul (Rom 2:1-22, 17-22, 28-29).

Next: Swine

For additional notes and resources check out Douglas’ website.

33 But seek first the kingdom of God and his righteousness, and all these things will be added to you. Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble” (Matthew 6:33-34).

Seek—not Mammon, nor even life’s necessities—since we will be given these as we seek him.

Kingdom 

• Recommended: Jones and Brown’s 2010 volume The Kingdom of God. The kingdom is (1) a reign that is now and not yet; (2) an invasion that comes in waves; (3) a gift to be received; (4) a realm to be entered; (5) a kingdom totally unlike the kingdoms of this world; (6) a kingdom bonded to the church, but not the same as the church; (7) a life to be lived.—Tom A. Jones and Steve D. Brown, The Kingdom of God, Volume One: The Future Breaks In
• The kingdom isn't the church. Going to church is only one small part of seeking the kingdom.
• It entails trusting Jesus as our Lord.
• The kingdom coming is God's will being done (6:10).
• Kingdom is realm (which in Jesus' case means the entire universe) and rule (even though there are many disobedient, unwilling subjects of the kingdom).

Righteousness             

• This isn't so much about justification through the blood of Christ.
• Rather, it means desiring justice—including justice for others.
• We are to love and uphold and model God’s holy standard.

Basics vs. luxuries

• "All these things" refers not to everything on my want-list, but rather items on my need-list.
• And even then, Jesus is speaking generally. Some disciples of Christ, like the very poor, the persecuted, and the imprisoned, may even struggle to make it day to day, lacking these necessities.
• Clement of Alexandria: “He says very eloquently, ‘And all these things the Gentiles seek after.’ The Gentiles are the self-indulgent and the foolish. And what are the things which He specifies? Luxury, indulgence, expensive cooking, dainty foods, and gluttony. These are the ‘things the Gentiles seek.’ However, when it comes to plain, necessary food—both dry and liquid—He says, ‘Your Father knows you need these.’” Pedagogue (ANF 2.264).
• John Chrysostom of Constantinople: “When God sees that we are not riveted to the things of this life, then He gives these needs to us. When He sees that we set a higher value on spiritual things, then He also bestows on us material things. But He does not provide the material things first, lest we break away from spiritual things.” Homilies on Hebrews, 20.9.
• There is no promise of luxuries. The "abundant life" (John 10:10) is not a middle-class lifestyle—let alone a life of riches, falsely promised by the prosperity preachers.

"Tomorrow"
 

• Jesus isn’t telling us we cannot plan (e.g. for a sermon, harvest, or credential). There is a big difference between the wisdom of anticipation, forethought, and wise planning and the foolishness of fretting about things that we cannot change or may not happen anyway.
• Rather, this is about faith.

Next: Judge

For additional notes and resources check out Douglas’ website.

25 “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?

26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?

31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all” (Matthew 6:25-32).

Comment

• “Therefore” (v.25) connects this passage to what Jesus had just said. He understands our need for reassurance that God will take care of us when we refuse to worship Mammon.
• Notice that food, drink, and clothing are all necessities—a point that will prove important as we explore tomorrow’s passage (6:33-34).
• Jesus utilizes three examples to get his point across about not worrying: birds, lifespan, and flowers.
• Note: anxiety isn’t a sin—it’s more of a symptom of failure to trust the Lord. Anxiety indicates a lack of faith (v.30).
• We are not to worry as the pagans do:
  • Complaining about expenses—often while living beyond their means!
  • Arguing about money—a major area of discussion in marriage, and a principal issue when couples divorce.
  • Stinginess—giving less to the needy. Studies have shown that religious persons tend to be more generous.
  • Taking one another to court for financial reasons—demanding their rights.
  • Pagans not only worry about food, drink, and clothing—necessities. They also fret about luxury items and impressing others (see Ecc 4:4).
• Jesus calls us to be different! Do we trust him? Do we trust our heavenly father?

Next: Kingdom