5. First, &c. Let your attention be directed principally to the correction of your own faults. When you have removed your own, which may be incomparably worse than your neighbor's, then you may be more able rightly to judge of his. 6. Dogs, in Oriental cities, are frequently very insolent and ravenous. 1 Kings 14: 11. 16: 4. 21: 23, 24. Jer. 15: 3. Persons who treat others in an insolent and injurious manner, are compared to them. Ps. 22: 16, 20. Phil. 3: 2. || Holy; that which has been consecrated to God. Here, as dogs are spoken of, the word literally refers to pieces of meat offered in sacrifice. Swine are universally regarded as uncleanly animals, indisposed to distinguish nice and valuable articles, consuming what but for them would be thrown away. || Trample them; that is, lest the swine trample the pearls under their feet. Turn again; lest the dogs turn around after having consumed the meat, and commence their ravages upon your persons. Dogs have been known, in Oriental cities, during the night, to attack even living men. The amount of the proverbial language in this verse is, Offer not your favors to men who will not value them, and who will turn your very kindness into an occasion of abusing you. In application to the apostles, to whom it seems to have specially referred, the idea was, Deliver not your instructions to men who will contemptuously reject them. Compare Matt. 10: 14. you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 10 Or if he ask a fish, will he give him a serpent? Luke 10: 10, 11. Prov. 9:8. 23:9. This verse may contain only the substance of what the Saviour said to his disciples on this topic. He may have enlarged upon it It did not, perhaps, come within the scope of Matthew's design to give more than a mere hint of some things which the Saviour said, while he more fully communicated what the Saviour said on other topics. 7. Encouragements are now presented for affectionate, confiding prayer to God. In 6: 7-15, Jesus distinctly exhibited the spirit in which we should pray; and now he presents encouragements. The three forms of expression contained in this verse, present but one and the same idea. 8. The consideration here presented seems to be this: It commonly happens, that a person who needs a favor, and seeks it in a proper manner, and from the proper individual, obtains it; that a person searching for a thing properly, that is, with due wariness, and diligence, and perseverance, finds it; that a person seeking admission into a house in a proper manner, gains admission. The Saviour wished also to make the impression, that as, in common life, asking is necessary to obtaining, so asking of God — that is, praying is necessary in order to receive favors from him. 9, 10. Prayer is here encouraged, by noticing the manner in which parents treat the requests of their children. God is our heavenly Father. 11 If ye then, being evil, | law and the prophets. know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 12 Therefore all things whatsoever ye would that men should do to you, do ye even to them for this is the SO 11. Being evil; though ye be sinners, and disposed to be selfish. Your Father; who is perfectly good and merciful. See Luke 11: 9-13. 13 Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat : 14 Because strait is the gate, and narrow is the way, which leadeth unto life; and few there be that find it. In propriate course for its attainment. 12. The connection between the idea in this verse and the preceding topic, is not very obvious. The verse may be a mere mention of a new topic, on which the Saviour enlarged, and Matthew may have furnished us only with a summary of what he said. The benignity which is ascribed to our heavenly Father, in the preceding verse, might, however, very naturally suggest a principle that should regulate our conduct towards one another. The principle is easily understood, and is capable of constant and universal application. Always conduct, in reference to every person, in such a manner as you would reasonably and justly wish him, in a change of circumstances, you being in his place and he in yours, to conduct towards you. The law and the prophets; that is, the books of the Old Testament. See on 5: 17. The rule which the Saviour had given, is the sub-indulgences. stance of the moral instructions contained in the Old Testament, respecting mutual duties. See Matt. 22: 35-40. 13, 14. Jesus turned the attention of his hearers directly to the future state. Two objects are presented destruction, that is, future misery; life, that is, future happiness. To these two objects, entirely diverse in their nature, the different moral courses of men are tending. Jesus enjoins, that men seek for life, future bliss; and that they pursue the ap The difficulties and restraints connected with a life of piety, and to be submitted to by those who would enter heaven, do not arise from the nature of holiness, but from the fact that men are naturally sinful and disinclined to the service of God. The way of holiness is in opposition to the natural desires of the human heart, and requires self-denial. Matt. 16: 24. 19: 17, 21, 22. Eph. 2:1-3. Perfectly holy beings find only delight in obedience to God; and the difficulties which pious men experience, are to be put to 15 Beware of false prophets, a corrupt tree bringeth forth which come to you in sheep's evil fruit. clothing, but inwardly they are ravening wolves: 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but the account of sin, or arise from the fact that the present is intended as a world of probation. So, on the other hand, if the way of sin is broad, free from many restraints, and presenting ample opportunities for indulgence, it is not because sin, in itself, is pleasant; but because the pleasures of depravity are harmonious with hearts of depravity. But, be it remembered, the end of these two roads will be reached ere long; and a recompense will be made to each man, according to God's judgment of the real character of each. 15. Jesus next cautioned his followers against false teachers of religion, whose external professions would be fair, but whose real characters would be contrary to godliness. Prophets. This word, besides meaning men endowed with the gift of foretelling future events, has also the signification of religious teachers. || Sheep's clothing, - ravening wolves. In external appearance, they are innocent, but within, they cherish evil designs, seeking to promote their own interests at your expense. Such were the Pharisees. Matt. 23: 14, 25, 28. Such were some in after times. See Acts 20:29, 30. 2 Pet. 2:1-3. 16. Ye shall know them; you may know them; you will be able to distinguish them. || Fruits; actions, conduct. Their hearts not being right, their lives will not be habitually right. 17. Corrupt tree; a tree of bad quality. A poisonous tree cannot produce wholesome fruit. | Evil fruit; | hurtful fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 20. Wherefore, &c. Professed religious teachers are represented by trees: their habitual conduct is represented by the fruit of trees. Compare Luke 6:45. The method of judging, here spoken of, will always hold, when the conduct of religious teachers is at variance with purity and propriety. To such men, our confidence ought not to be extended. It is not, however, solely by the external conduct of religious teachers, that we are to form a judgment respecting them. In times when the office of a religious teacher is attended with respect, and, in many instances, affords alluring opportunities for gratifying literary taste, and for securing external ease and dignity, many may be drawn into the sacred office, whose hearts are not right, while yet their lives may not exhibit any marked deficiency of religious principle; just as some infidels, through the general prevalence of external morality, may be guilty of no flagrant crimes. We are, therefore, furnished with additional means of judging. For while, on the one hand, unholy conduct is a sufficient proof that a man ought not to be received as a religious teacher, however correct his professed religious principles may be, we learn, on the other, from the Holy Scriptures, what are the principles of true religion. And those who can read and judge for themselves respecting the truths of religion, are required to bring the principles of professed teachers, as well as their conduct, to the test. See 1 John 4: 1-3. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 21. Not every one that saith, &c A mere profession of the doctrine of Christ, or of attachment to him, is not sufficient for securing the blessings of the Messiah's reign. A spirit of obedience to the will of God is requisite. 22. In that day. This expression occurs in Luke 10: 12, and is explained by v. 14, as meaning the day of judgment. Compare also Matt. 11: 22, 24, with Luke 10: 12. See also 2 Tim. 4 8. 1: 18. || To me. The Messiah will be the final Judge. John 5:22. Rom. 14: 10. 2 Cor. 5: 10. Our minds are thus directed to the day of judgment, when all will be judged according to their deeds, and according to the secret purposes of their hearts. 2 Cor. 5: 10. 1 Cor. 4: 5. At that time, it will be seen that a mere external profession of subjection to the Messiah, is of no avail. Prophesied in thy name; performed the part of a religious teacher professing to acknowledge thine authority. See on the word prophets, in v. 15. Wonderful works; miracles. 23. Profess; publicly declare. Knew. The word translated know has a more extensive meaning in the original than the word knew in our ordinary use. It frequently contains the additional idea of approving, ac 24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, knowledging, favorably esteeming. So here; I never acknowledged you as my true subjects. Thus the Saviour enforces the thought that nothing can supply the lack of a spirit of genuine obedience to God. A religious teacher will not be shielded, by his office, from the displeasure of the final Judge, if he have not possessed the spirit of obedience. Neither the casting out of demons, nor any miraculous works, can atone for the want of this spirit. Christ will not acknowledge us, in the day of judgment, as his followers, whatever have been our professions or employments during life, unless it has been our steady aim to "do the will of his Father. Compare 1 Cor. 13: 1–3. Gal. 6: 15. 24. In view of the instructions which the Saviour had imparted, and particularly of the need of practical obedience to his instructions, he brought his discourse to a conclusion, by a vivid representation of the wis dom displayed by the man who should, in heart and life, yield obedience to his instructions; and of the folly of the man, who, after hearing, should neglect and disobey. A rock; a foundation of rock. 25, 27. The particulars mentioned in these verses, are indicative of stormy weather, which prevails during and the floods came, and the CHAPTER VIII. winds blew, and beat upon WHEN he was come down that house; and it fell great was the fall of it. and 28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: 29 For he taught them as one having authority, and not as the scribes. the wintry season in Palestine. Thunder and lightning, rain and hail, are frequent; the winter torrents (here called floods) pour down their waters, and the rivers are swollen. By the impetuous flowing of those torrents, by the winds and violent rains, a house would be greatly endangered, if built on a slight foundation. In these circumstances, a considerate man would build his house on a solid foundation. So true wisdom would prompt a person to obey the instructions which the great Teacher has here given. And, on the contrary, unwise and inconsiderate as would be the man, who, in such circumstances, should build a house "without a foundation" (Luke 6: 49), on the mere sand, so is he who heeds not the teachings of the Messiah. He is preparing for certain and dreadful ruin. 23. Doctrine; teaching, including both matter and manner. 29. Having authority. Jesus spoke as an authoritative teacher, whose instructions, as coming from him, the Messiah, the Lord of the new dispensation, were to be received as guiding truths. Such, too, was his manner of addressing the people, that the judgment was informed, the conscience was aroused, the heart was moved. John 7: 46. Not as the scribes. See INTRODUCTORY EXPLANATIONS, III. 3. The teaching of the scribes consisted very much in vain disputations and trifling controversies. Neither as to the matter which they furnished, nor as to the manner, did they properly guide the conscience, from the mountain, great multitudes followed him. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, saying, I will; be thou clean and or move the heart, or persuade to action. CHAPTER VIII. 2. A leper. The leprosy was a very unpleasant disease, frequent in Eastern countries. It probably affected persons internally, some time before it made its appearance on the skin. It then showed itself in spots, which gradually spread so as to cover the whole body. Its progress was not rapid. A person leprous from his birth, sometimes lived as many as fifty years; those who became subsequently affected with it, as many as twenty years. The disorder occasioned dreadful misery, and at length terminated life suddenly. It was believed to be hereditary, and to be contagious. Hence Moses required that leprous persons should be regarded as unclean, and be debarred from intercourse with society. Lev. 13. There were four kinds of real leprosy, of which one was exceedingly virulent, and affected the body in a most awful manner. The most virulent species is incurable by human art. The less virulent kinds can be cured, if attended to at their commencement; but even they are incurable, if the disease has been of long continuance. The leprosy was times inflicted as a special judgment from God. Num. 12: 1-10. 2 Kings 5: 27. 2 Chron. 26:16-21. || Worshipped; paid special respect and homage. See on 2: 11. Compare Mark : 40, and Luke 5: 12. || Lord. The word thus rendered was the one some |