7:1-4. Judge not refers to an unfavorable and condemnatory judgment. This does not mean that a Christian should never render judgment of any kind under any circumstances. The New Testament Scriptures are filled with exhortations to "mark those who cause divisions among you," "receive not" those who deny Christ, "exhort," "rebuke," etc. Certainly judging ourselves and those who have failed in their spiritual responsibility is a necessity of church discipline (cf. I Cor 5). The point being made here is that we are not to judge the inner motives of another. We are not to render a verdict based upon prejudiced information. Nor are we to use ourselves as the standard of judgment for with what . . ye mete you shall be judged. If we were judged in eternity merely on the basis of the verbal judgments we have rendered others, we would all condemn ourselves! That ye be not judged seems to refer to the ultimate judgment of God rather than our own judgment. The terms mote (Gr karphos) and beam (Gr dokos) are used metaphorically for a small fault and a great fault. The mote was literally a small speck of sawdust whereas the beam was literally a rafter used in building. Thus, the idea of the text is that one cannot remove the speck from his brother's eye until he has removed the rafter from his own eye!

5-6. Thou hypocrite is the only statement that can be made for this play actor who pretends to be a physician when he himself is sick. Filson (p. 104) comments: His concern to criticize and reform others is marred by uncritical moral complacency as to his own life." The dogs and swine refer to those who have deliberately rejected the message of truth. These particular animals were especially repulsive to Jesus' audience. The connotation in verse 6 is not that we should not present our message to those who are the outcasts of society, for Jesus Himself went to the poor sinners among His people. Rather, the idea is that it is futile to continue to present truth to those who have refused what they have already heard. A man cannot appreciate new truth until he has responded to the truth which he has already received. Since the context deals with the matter of discernment and judgment, it may rightly be assumed that there is a proper place for such activity in the Christian's life. The main difference between judgment and discernment is that a judge merely pronounces a verdict, while discernment seeks a solution.

7-10. Earlier a paralleling contrast was drawn between the outward acts of worship (giving, praying, fasting) and the inward attitudes of devotion (possessing, praying, judging). Since the opposite of judging is fasting, it seems fitting that Jesus here makes a lengthy statement on the importance of prayer. This statement is not out of place as some have assumed; rather, it is the Christian alternative to judging. If we would sincerely pray for those whom we are prone to criticize we would ultimately do them much more good. The three imperatives Ask, seek, knock are, in the original, in the present tense suggesting both perseverance and frequent prayer. In the English language the first letter of each word forms the acrostic A-S-K. Fervent and continual prayer is to be made on behalf of those for whom we are concerned.

God promises to answer all genuine prayer (vs. 8). Everything that we need for spiritual success has been promised to us. God leaves us no excuse for failure - Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you, for everyone that does such will receive an answer.  You are not cut off in any way from the blessings and provisions of God for these are available to every one of His children.

11-12. Jesus illustrated His point by comparing the willingness of a human father to give his child a gift, contrasted to our heavenly Father who shall gladly give us what we need. The term evil (vs. 11) is used here of man's sinful nature. Even sinful men are kind unto their children; therefore, how much more shall your heavenly Father delight to answer your prayers. Hence, rather than judging others, we are to treat them as we would like to be treated. The statement in verse 12, Therefore all things whatsoever ye would that men should do to you, do ye even so to them, is the biblical injunction which has often been called "the Golden Rule." Similar statements are found in both Jewish and Gentile sources, but usually in the negative form. The phrase, this is the law and the prophets, indicates that the statement made here by Jesus is not intended to be unique, but rather a summarization of the second table of the law. Verse 12 is not intended to be a total summary of Jesus' teaching and in no way exhausts or explains the gospel itself. An atheist could readily accept this statement alone. However, it is when we see this statement in the context of everything that Jesus taught that we understand its true significance. Rather than judge others we ought to pray for them. If we would rather have people pray for us than criticize us, then we ought to be willing to do the same to them.

The closing section of the Sermon on the Mount presents two choices to the listener. These are presented in a series of contrasts: two ways (vss. 13-14); two trees (vss. 15-20); two professions (vss. 21-23); and two foundations (vss. 24-29). This was a common method of teaching in both Jewish and Greco-Roman thought.

13-14. Enter ye in at the strait gate (narrow gate) means that one must come in the narrow way of the gate in order to reach the path which leads to eternal life. The order of the gate first and then the way suggests the gate is the entrance by faith in Christ into the way of the Christian life. It is interesting to recall that Christians were first called those of "the way" (cf. Acts 9:2; 19:9; 22:4; 24:14). Though the many are on the broad... way that leadeth to destruction (eternal death), the gate which leads to life is so narrow that few there be that find it. Christ Himself is both the gate and the way (cf. Jn 14:6), and God enables men to find that gate (cf. Jn 6:44). In the immediate context of Jesus' day it could be assumed that His way was presented as that which is narrow and the way of the Pharisees as that which is broad. The contrast here is one between the way of grace and the way of works. There are many on the broad road of life who are seeking to arrive in heaven by means of their own works, but only a few have received the grace of God which guarantees them heaven, We are reminded of Jesus' statement, Many are called, but few are chosen (22:14).

15. The warning of Beware of false prophets fits appropriately with the concept of the two ways. Since many are being misled in the wrong way, it is obvious that they are being misled by wrong ones. False prophets were prevalent in the Old Testament, whereas God's true prophets were often in the minority (as in Elijah's confrontation with the prophets of Baal). These appear in sheep's clothing but are in reality ravening wolves. This is a perfect description of those preachers who have denied or distorted the truth of the gospel. They look like a lamb but they act like a wolf. Their description is similar to that of the great false prophet in Revelation 13:11.

16-20. A true test of a prophet was the conformity of his doctrine to that of the Scripture (cf. I Cor 14:37; Deut 13:1-5). Their fruits not only refer to actions of their lives, for these men are very, very sheepish, but to the doctrines which they proclaim. Having warned us against falsely judging others, Jesus now must remind us to beware and know such people. We are to be discerning enough not to be taken in by their cleverness.

The two trees are contrasted in relation to the fruit which they produce. The searching question, Do men gather grapes of thorns? reminds us of the origin of spiritual life which produces spiritual fruit. Man cannot produce such fruit out of his own unregenerate nature. Because he is a sinner by nature, he is a sinner by choice. Not only must his choice be changed, but so must his nature in order for him to make the right choice. Every good free bringeth forth good fruit consistently, while a corrupt tree bringeth forth evil fruit continually. Therefore, the normal and consistent production of fruit, whether good or evil, in a person's life will bear evidence whether or not that life is of God. Verse 19 makes it clear that the unfruitful life is a picture of the unregenerate which is cast into the fire. The term "fire" is used as an apparent picture of eternal punishment in hell. The evil (Gr sapros) trees are literally rotten and useless. While the production of fruit in the life of a Christian may vary, some thirtyfold, some one hundredfold, no true Christian has the option of producing no fruit at all. No fruit means no life. The absence of life is the absence of the regenerating power of the Holy Spirit. Thus, the fruitless life is the proof of an unregenerate heart which can only be cast into hell. Always in the New Testament the changed life is the proof of one's profession of conversion (cf. II Cor 5:17).

21-23. Not everyone professing Christ is genuinely saved. Even the outward verbal acknowledgment of His lordship is in itself not enough to save the unbeliever apart from true repentance and faith. A genuinely saved person is one that doeth the will of my Father, the Greek present tense meaning that he is continually living in obedience to the will of God as the normal course of his life. He may fail at times, but his general course of consistency is to obey the will of the Father. It is tragic to note that many will proclaim in that day, Lord, Lord and yet will be lost. On what do they base their profession? Their many wonderful works cause them to think that they have attained salvation and yet the response of Christ, pictured here as the Judge, will be I never knew you: depart from me, ye that work iniquity. Those who are continually living in sin, as the normal course of their lives, have no assurance of salvation whatever. This does not mean that one must experience basic and initial changes in one's life to validate his claim to conversion. The phase "work iniquity" is also progressive in Greek (i.e., they continue to work iniquity).

24-27. In drawing His concluding illustration of the two foundations, Jesus begins with the word Therefore. On the basis of all that He has taught and illustrated, He concluded that all who both hear and do His sayings shall be saved. He is not adding works to faith, but, as James reminds us, He is showing faith by its works. Faith is the root of salvation and works are its fruit. The works of man do not produce his own salvation. In fact, to the contrary, this entire message shows that man's human efforts alone are futile in gaining his salvation. Having made His point, Jesus also clearly stated that while salvation is by faith, it is by a faith which shows itself in a changed life. There is a repentant faith, a life-changing faith, a faith that works!

The contrast here is threefold: the wise man is the one who hears and practices upon a foundation of rock; the foolish man does not practice these sayings and builds upon a foundation of sand. As a great master counselor, Jesus reminded His listener that hearing this message alone will not change his life. He must both hear and do what Jesus has said. The elements of the closing illustration are drawn from the simplicity of nature itself, the rock, the rain, the winds. The rain (Gr brochē) pictured here is that of a natural storm. However, it is implied as relating to the troubles and persecutions of life. The man whose house collapsed was at fault, not because he failed to labor, but because he did not lay the proper foundation. How lively must this imagery have been to an audience accustomed to the fierceness of an eastern tempest and the suddenness and completeness with which it sweeps everything unsteady before it! The sand represents human opinion and the doctrines of men as opposed to these sayings (vs. 28).

28. The entire Sermon on the Mount is addressed to believers and presupposes faith in Jesus as Messiah.  The works which are done by the believer are not based upon himself but upon the rock (vs. 24), who ultimately is Christ Himself (I Cor 10:4).  He is the personal embodiment of all of His teachings. Thus, when He had finished the discourse, the people were astonished. Lenski (p. 314) notes that as Jesus spoke, crowds were in rapt attention, but when He ceased, attention relaxed and shocking amazement engulfed them.

29. The outstanding feature of His teaching was His authority, meaning the divine approval and authoritative constraint with which He delivered His message. Such straightforward preaching, based on the depth of one's own life, was in direct contrast to that of the scribes. The scribes were the copyists of the law and the theologians of their day.  The scribes had to rely on tradition for their authority, whereas Christ was His own authority. This undoubtedly disturbed the Pharisees for He had no approval as an official teacher in their system. Rather than quoting the opinion of tradition, Jesus spoke as if He personally knew what He was talking about. He did!

The note of authority in the Sermon on the Mount warns the readers of Matthew's Gospel that they cannot ignore or reject Jesus' teaching without ruinous consequences. Why should we practice this sermon? Because of the beauty of its diction, its impressive pictures, its striking illustrations? No, we practice it because beyond its moral, ethical, and spiritual teaching is the person of the Preacher Himself! In the closing verses of this chapter we see that, without an ostentatious parade, our Lord calls attention to Himself as the focal point of the entire message. This is no mere restatement of the law but is the highest expression of the quality of Christian living which Christ alone can produce. The gospel is the message of the person and work of Jesus Christ. Its amazing "good news" is that He can do for us what we cannot do for ourselves. He can change a sinner into a saint!

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