Do Not Judge
1 “Do not judge so that you will not be judged.sn The point of the statement do not judge so that you will not be judged is that the standards we apply to others God applies to us. The passive verbs in this verse look to God’s action.
2 For by the standard you judge you will be judged, and the measure you use will be the measure you receive.tn Grk “by [the measure] with which you measure it will be measured to you.”
3 Whytn Here δέ (de) has not been translated. do you see the specksn The term translated speck refers to a small piece of wood, chaff, or straw; see L&N 3.66. in your brother’s eye, but fail to seetn Or “do not notice.” the beam of woodsn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78). in your own?
4 Or how can you saytn Grk “how will you say?” to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own?
5 You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.
6 Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.tn Or “otherwise the latter will trample them under their feet and the former will turn around and tear you to pieces.” This verse is sometimes understood as a chiasm of the pattern a-b-b-a, in which the first and last clauses belong together (“dogs…turn around and tear you to pieces”) and the second and third clauses belong together (“pigs…trample them under their feet”).
Ask, Seek, Knock
7 “Asksn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God. and it will be given to you; seek and you will find; knock and the doortn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity. will be opened for you.
8 For everyone who askssn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond. receives, and the one who seeks finds, and to the one who knocks, the door will be opened.
9 Istn Grk “Or is there.” there anyone among you who, if his son asks for bread, will give him a stone?
10 Or if he asks for a fish, will give him a snake?sn The two questions of vv. 9-10 expect the answer, “No parent would do this!”
11 If you then, although you are evil,tn The participle ὄντες (ontes) has been translated concessively. know how to give good gifts to your children, how much more will your Father in heaven give good giftssn The provision of the good gifts is probably a reference to the wisdom and guidance supplied in response to repeated requests. The teaching as a whole stresses not that we get everything we want, but that God gives the good that we need. to those who ask him!
12 Intn Grk “Therefore in.” Here οὖν (oun) has not been translated. everything, treat others as you would want themtn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females. to treat you,sn Jesus’ teaching as reflected in the phrase treat others as you would want them to treat you, known generally as the Golden Rule, is not completely unique in the ancient world, but here it is stated in its most emphatic, selfless form. for this fulfillstn Grk “is.” the law and the prophets.
The Narrow Gate
13 “Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.
14 But the gate is narrow and the way is difficult that leads to life, and there are few who find it.
A Tree and Its Fruit
15 “Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves.sn Sheep’s clothing…voracious wolves. Jesus uses a metaphor here to point out that these false prophets appear to be one thing, but in reality they are something quite different and dangerous.
16 You will recognize them by their fruit. Grapes are not gatheredtn Grk “They do not gather.” This has been simplified to the passive voice in the translation since the subject “they” is not specified further in the context. from thorns or figs from thistles, are they?sn The statement illustrates the principle: That which cannot produce fruit does not produce fruit.
17 In the same way, every good tree bears good fruit, but the badtn Grk “rotten.” The word σαπρός, modifying “tree” in both v. 17 and 18, can also mean “diseased” (L&N 65.28). tree bears bad fruit.
18 A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit.
19 Every tree that does not bear good fruit is cut down and thrown into the fire.
20 So then, you will recognize them by their fruit.
Judgment of Pretenders
21 “Not everyone who says to me, ‘Lord, Lord,’sn The double use of the vocative is normally used in situations of high emotion or emphasis. Even an emphatic confession without action means little. will enter into the kingdom of heaven – only the one who does the will of my Father in heaven.
22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and dotn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons. many powerful deeds?’
23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’tn Grk “workers of lawlessness.”
Hearing and Doing
24 “Everyonetn Grk “Therefore everyone.” Here οὖν (oun) has not been translated. who hears these words of mine and does them is liketn Grk “will be like.” The same phrase occurs in v. 26. a wise mantn Here and in v. 26 the Greek text reads ἀνήρ (anhr), while the parallel account in Luke 6:47-49 uses ἄνθρωπος (anqrwpo") in vv. 48 and 49. who built his house on rock.
25 The rain fell, the floodtn Grk “the rivers.” came, and the winds beat against that house, but it did not collapse because it had been founded on rock.
26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand.
27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!”tn Grk “and great was its fall.”
28 Whentn Grk “And it happened when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated. Jesus finished saying these things, the crowds were amazed by his teaching,
29 because he taught them like one who had authority,sn Jesus’ teaching impressed the hearers with the directness of its claim; he taught with authority. A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding. not like their experts in the law.tn Or “their scribes.” See the note on the phrase “experts in the law” in 2:4.