2 For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.
3 Why do you see the speck that is in your brother’s eye, but don’t consider the beam that is in your own eye?
4 Or how will you tell your brother, ‘Let me remove the speck from your eye,’ and behold, the beam is in your own eye?
5 You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother’s eye.
6 “Don’t give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces.
7 “Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you.
8 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.
9 Or who is there among you who, if his son asks him for bread, will give him a stone?
10 Or if he asks for a fish, who will give him a serpent?
11 If you then, being 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!
12 Therefore, whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
13 “Enter in by the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter in by it.
14 How narrow is the gate and the way is restricted that leads to life! There are few who find it.
15 “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves.
16 By their fruits you will know them. Do you gather grapes from thorns or figs from thistles?
17 Even so, every good tree produces good fruit, but the corrupt tree produces evil fruit.
18 A good tree can’t produce evil fruit, neither can a corrupt tree produce good fruit.
19 Every tree that doesn’t grow good fruit is cut down and thrown into the fire.
20 Therefore by their fruits you will know them.
21 “Not everyone who says to me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven, but he who does the will of my Father who is in heaven.
22 Many will tell me in that day, ‘Lord, Lord, didn’t we prophesy in your name, in your name cast out demons, and in your name do many mighty works?’
23 Then I will tell them, ‘I never knew you. Depart from me, you who work iniquity.’
24 “Everyone therefore who hears these words of mine and does them, I will liken him to a wise man who built his house on the rock.
25 The rain came down, the floods came, and the winds blew and beat on that house; and it didn’t fall, for it was founded on the rock.
26 Everyone who hears these words of mine and doesn’t do them will be like a foolish man who built his house on the sand.
27 The rain came down, the floods came, and the winds blew and beat on that house; and it fell—and its fall was great.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:25–27By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil’s reign attack it.
By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil’s reign attack it.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:24–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:1He does not say, ’Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy. … He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils.
He does not say, ’Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy. … He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:1–2; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:13–14Attend to the words, for they have an especial force, "many walk" in the broad way - "few find" the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
Attend to the words, for they have an especial force, "many walk" in the broad way - "few find" the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:13–14; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:3–5When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.
When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:3–5 (from his Sermon on the Mount); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:7–8But the Lord is good, who often gives us not what we would, that He may give us what we should rather prefer. … In that God sometimes delays His gifts, He but recommends, and does not deny them. For that which is long looked for is sweeter when obtained; but that is held cheap, which comes at once. Ask then and seek things righteous. For by asking and seeking grows the appetite of taking. God reserves for you those things which He is not willing to give you at once, that you may learn greatly to desire great things. Therefore we ought always to pray and not to fail.
But the Lord is good, who often gives us not what we would, that He may give us what we should rather prefer. … In that God sometimes delays His gifts, He but recommends, and does not deny them. For that which is long looked for is sweeter when obtained; but that is held cheap, which comes at once. Ask then and seek things righteous. For by asking and seeking grows the appetite of taking. God reserves for you those things which He is not willing to give you at once, that you may learn greatly to desire great things. Therefore we ought always to pray and not to fail.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:7–8 (from a letter and a sermon); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:17–18And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.
And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:15–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 7:1These words of Christ do not contain an absolute prohibition from judging, but are intended to cure a disease, which appears to be natural to us all. We see how all flatter themselves, and every man passes a severe censure on others. … It is not necessary that believers should become blind, and perceive nothing, but only that they should refrain from an undue eagerness to judge … To judge, therefore, means here, to be influenced by curiosity in inquiring into the actions of others. This disease, in the first place, draws continually along with it the injustice of condemning any trivial fault, as if it had been a very heinous crime; and next breaks out into the insolent presumption of looking disdainfully at every action, and passing an unfavourable judgment on it, even when it might be viewed in a good light.
These words of Christ do not contain an absolute prohibition from judging, but are intended to cure a disease, which appears to be natural to us all. We see how all flatter themselves, and every man passes a severe censure on others. … It is not necessary that believers should become blind, and perceive nothing, but only that they should refrain from an undue eagerness to judge … To judge, therefore, means here, to be influenced by curiosity in inquiring into the actions of others. This disease, in the first place, draws continually along with it the injustice of condemning any trivial fault, as if it had been a very heinous crime; and next breaks out into the insolent presumption of looking disdainfully at every action, and passing an unfavourable judgment on it, even when it might be viewed in a good light.
John Calvin, Commentaries, on 7:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 7:12for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jam 2:8; compare Rom 13:9). … The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them.
for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jam 2:8; compare Rom 13:9). … The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Matthew 7
Matthew 7:1–27, World English Bible
Matthew 7 in the Bible · Told in the Story: Chapter 21, The House on the Rock
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Hilary of Poitiersc. 310–367Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:25–27By the showers He signifies the allurements of smooth and gently invading pleasures, with which the faith is at first watered as with spreading rills, afterwards comes down the rush of torrent floods, that is, the motions of fiercer desire, and lastly, the whole force of the driving tempests rages against it, that is, the universal spirits of the Devil’s reign attack it.
Hilary of Poitiers, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:24–27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Poitiers in Gaul, who wrote the first Latin commentary on Matthew to survive whole.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:1He does not say, ’Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy. … He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:1–2; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:13–14Attend to the words, for they have an especial force, "many walk" in the broad way - "few find" the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:13–14; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:3–5When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:3–5 (from his Sermon on the Mount); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:7–8But the Lord is good, who often gives us not what we would, that He may give us what we should rather prefer. … In that God sometimes delays His gifts, He but recommends, and does not deny them. For that which is long looked for is sweeter when obtained; but that is held cheap, which comes at once. Ask then and seek things righteous. For by asking and seeking grows the appetite of taking. God reserves for you those things which He is not willing to give you at once, that you may learn greatly to desire great things. Therefore we ought always to pray and not to fail.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:7–8 (from a letter and a sermon); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 7:17–18And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 7:15–20; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 7:1These words of Christ do not contain an absolute prohibition from judging, but are intended to cure a disease, which appears to be natural to us all. We see how all flatter themselves, and every man passes a severe censure on others. … It is not necessary that believers should become blind, and perceive nothing, but only that they should refrain from an undue eagerness to judge … To judge, therefore, means here, to be influenced by curiosity in inquiring into the actions of others. This disease, in the first place, draws continually along with it the injustice of condemning any trivial fault, as if it had been a very heinous crime; and next breaks out into the insolent presumption of looking disdainfully at every action, and passing an unfavourable judgment on it, even when it might be viewed in a good light.
John Calvin, Commentaries, on 7:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 7:12for this is the law and the prophets--"This is the substance of all relative duty; all Scripture in a nutshell." Incomparable summary! How well called "the royal law!" (Jam 2:8; compare Rom 13:9). … The precise sense of the maxim is best referred to common sense. It is not, of course, what--in our wayward, capricious, gasping moods--we should wish that men would do to us, that we are to hold ourselves bound to do to them; but only what--in the exercise of an impartial judgment, and putting ourselves in their place--we consider it reasonable that they should do to us, that we are to do to them.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 7:12; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.