Matthew 7:1-14

Welcome we are in Matthew 7 today.

19 Matthew 7:1-14

May 17th 2026

Okay. Chapter seven of Matthew.

The last chapter of the Lord teaching the disciples there on the Mount and it starts off with a classic. Ready? Verses 1-2

Matthew 7:1 Judge not, that ye be not judged.

2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

What does it really mean?

Secular and often Godless humanists tend to interpret the passage and meaning nobody has the right to ever say or suggest that someone is doing something wrong or sinful or what they disagree with personally.

Is this true?

From what I can tell there are several applications to this teaching and the first is the most basic - don’t make rash unjust judgments about others. Think very critically before you make an assessment of someone else’s character or actions, especially relative to your own life.

Romans 2:1 explains the danger well, saying:

“Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.”

This is another way of describing hypocrisy – a thing which God appears to really dislike.

And in some ways it appears that human beings are prone to judging others of the very things they themselves are guilty of committing. Jung called it Shadow projection.

Maybe we relate so well (or resent so much) the weakness present in a person that we project our allows them to do whatever we are judging that we just blurt out a criticism of their act . . . maybe we are in some way really being critical of ourselves?

Whatever the motivator or driver, Paul says in Romans 8 that rash accusations against people for things which we too are guilty makes ourselves “inexcusable” meaning we have no justification.

Now, take a minute and think about this.

We are not to judge people for something we too are guilty. Most general sins are not unique to only one person. At the specific end, if we witness someone gossiping, are we entirely free of ever gossiping? If we accuse a liar, someone who steals, someone who is impatient – most any general sin – most of us have in some way or another also committed the same sin somewhere along the line.

But here’s the thing - on a general level, this comparative will always hold true. Why? We have all sinned! Therefore, if we see someone else sinning, and we rashly condemn them, are we also not guilty of sin too and therefore a hypocrite?

This is why Yeshua, when stepping in between the woman caught in adultery was able to say:

“He who is without sin, let him cast the first stone.” And no rock was thrown.

As a tremendous rule of thumb, when it comes to being rashly critical of another human being, try and see yourself for the sins of which we are guilty, and our tongues will be far slower to speak than when we rashly attack with our mouths thinking we have the right.

The only exception to this seems to be when we are critical of those who act from a position of power. We appear to be just in our criticism as their position and the power they wield is public.

But this is not the best interpretation or application of this passage.

The word translated to “judge” here in the Greek is Krino. And the best definition of this word is to “sentence, to decide, to condemn.”

In other words, the best way to read Matthew 7:1-2 is like this:

“Condemn not that you be not condemned. For with the condemnation that you condemn, you will be condemned.”

Christ does not condemn judging as a magistrate, for that, when according to justice, is lawful and necessary.

The law is in place to judge in terms of guilt. Understanding this, a Christian is completely unjustified in morally judging someone condemned by the law and to prison for ten years. The Law rightly condemned them but we don’t condemn them in the name of God.

We say, in our hearts,

“John was convicted of stealing a car and is going to jail. I suppose I am capable of committing similar offences (and worse) depending on the situation. And while the law has convicted him and he is getting what he deserves relative to law, only God knows his heart and is able to condemn him. In the meanwhile, I will love John.”

See the difference?

Is it wrong to formulate an opinion of people, places, situations? Not in the least. We are commanded to be “wise as serpents and harmless as doves” and we can’t do that without assessing facts.

So, while we may say to our teenage son or daughter:

“Billy drinks and I do not want you going to the party at his house”

(and the teen says, “You’re judging” to which you reply, “that’s absolutely right!”) this is a VERY different thing than our saying,

“Billy is a loser demon headed straight for hell.”

The first is rightful judgment, the second condemnation, which Yeshua forbade.

Remember the Lord Himself, when on this earth, did not come to condemn it, but to save it as John 3:17 says,

For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

But while He was here did He judge things? All the time. Assessed. Read thoughts. Perceived, escaped situations when they were threatening, summarized the intentions of questioning men, and called things for what they were.

He even assessed people as having a father who was the devil but as a Man even He didn’t specifically condemn anything before its time. We might ask why?

Because all of it was condemned already and He came to save it.

Interestingly, and because of the fulfillment of all things, we appear to be unjust in any sort of condemnation for the SIMPLE REASON CHRIST SO LOVED THE ONES WE ARE CONDEMNING HE DIED FOR THEM!

So, do we judge value systems, philosophies, methodologies, teachings, and peoples behaviors and trajectories? Have to. Do we weigh them in light of facts? Absolutely.

But it never means any of us ever know that persons place before God or their eternal destination.

He then steps in with another descriptive statement, not a prescriptive one, saying:

2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

This was a proverbial statement of the Jews (found in their writings) which Yeshua reaffirms. It is descriptive of a Christian and prescriptive of a non-believer.

Let me explain. If Yeshua says to a Spirit-filled Christian:

For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

We can be assured that a true Spirit filled Christian will refrain from judging impetuously or rashly or unfairly or ever in a condemnatory manner – he or she will not measure anyone using these attitudes, and THEREFORE this is how they will be judged – with kindness, gentleness, longsuffering, understanding, etc.

But if Yeshua is speaking to a non-believing, non-spirit filled person (there is a difference between a spirit filled person and a person in possession of the Spirit) and He says:

2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

You will find the words to serve as a warning rather than a description.

Error, my friends, egregiously error on the side of love, and kindness, and GREAT mercy, “resonation” if possible, longsuffering always AS GOD approaches each of us with such a temperament (but only greater.)

Let’s be known among your family and friends as being loving and light when people fail you, in forgiving quickly, in having an understanding heart toward those who sin and fail and harm us.

Error on the side of being too easy on people for God has been so easily mercifully on us.

But He continues the message in verse three and we’ll read through verse 14:

Matthew 7:3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

7 Ask, and it shall be given 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?

11 If ye then, being evil, 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 so to them: for this is the law and the prophets.

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 the first two versew Yeshua taught, “Don’t condemn” and in light of this asked a great question:

(verse 3)

Matthew 7:3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

A mote refers to any light kind-of substance like sawdust, dry chaff, or a piece of grass or grain.

Yeshua uses it in opposition to the idea of a beam which means in our day “a large squared piece of timber.”

Why do you stare and point and kick your feet at the tiny little spec in the eye of your brother, but you’ve got a twelve foot long freaking four by four sticking out of your eye!

And how is it that you are able to even see the problem, the sin, the failure in your brother when you are in possession of a much bigger issue.

This comparison was a common one used among both the Jews and the Greeks in that day. Yeshua continues the line of questioning and says,

4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

And what does He say in response to this rhetorical question? He answers by saying,

5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

Now we have to notice that the Lord does, in fact, tell us it is okay to help get the spec out of our brother’s eye.

But He lays forth the order on how it ought to go.

“First,” He says, “get rid of the beam out of your own eye and then, when you are seeing clearly, you’ll be in a position to get the spec out of your brother.”

(beat)

I think this is teaching is applied to any who want to do things as God wants them to be done.

If not, and we endeavor to help people get rid of their dust, or we call them on their sin, or we judge them when we are blinded by our own personal beams, Yeshua responds to such situations with: (verse 5)

“Thou hypocrite.”

I know I repeat this phrase often from Henry David Thoreau who said:

“I have never met a man more evil than myself” but it goes a long way in keeping the proper attitude in place when we go about to remove the dust from the eyese others.

Yeshua says first amend our own faults then we will be in a position to assist others with theirs.

In my experience something interesting happens when we have spent some time on our own faults first in addition of not being a hypocrite.

We’re humbled by the process.

And we’re typically more patient with those in the midst of their issues, and as Yeshua says, “we see clearly.”

In the end and in context of all He has said so far, the sentiment is that the best way to judge of the imperfections of others is to be free from greater ones ourselves.

And in the qualifying process of being able to judge, Yeshua seems to be saying that this makes us candid and consistent, and enables us to see things as they are, and to make proper allowances for frailty and imperfection - especially in terms of mercy.

Okay. (Verse 6) A new subject.

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

In what seems to be the best interpretation, Yeshua seems to be saying that when it comes to sharing sacred things, spiritual issues, our heart of hearts with others, be cautious.

I think this includes admonitions to others, or sharing precepts, or doctrine, or insights.

He has been talking about judging. Then He was talking about clearing up your issues before you try and fix others, removing beams from our own vision so as to “see clearly.” And now, in His teaching as the master teacher, He says:

“Be careful and cautious about who you choose to share things with.”

In other words, don’t take your most precious insights and cast them or lay them out before unholy dogs - its like casting your most precious pearls before swine.

His use of Holy things before dogs and “pearls before swine” are similar in their meaning as neither dogs nor pigs comprehend things of value.

To them things are either edible or things to play with, or they have little use otherwise. Holy things or pearls are uniquely similar as they are often acquired over time, through pressure, and discomfort, and they exact a high price to obtain.

Pearls, like spiritual truths, begin with an irritant that works its way into the lining of a clam or oyster.

We ruminate over a spiritual irritant. It makes us uncomfortable. We look up scripture after scripture. We read books. We pray. Maybe after years of wondering and searching the light comes on and we possess a pearl of insight, a diamond of clarity.

And the first person we meet we share it with them and they say something like, “Huh. Oh, did you see last nights game?”

Year after year the claim excretes a solution to coat the irritant. And over time and pressure these coatings produce a costly pearl. Yeshua says, “Don’t take these things that are sacred and so dear to your heart and present them to dogs and swine who will not realize their value, but will tromp them down under their feet and then turn around and bite you.

Don’t offer your heart-felt doctrines to such violent and abusive people - people who would growl and curse you; or to those who would not perceive its value but would only trample your truths down and abuse you in return.

Use wisdom. There is no virtue or heavenly reward in setting yourself up for ridicule before a crowd of uncaring souls. Share with those willing and ready to hear. Who want truth. Who are seeking and possess the Spirit. Give fodder to the dogs and pigs. Give your pearls to the worthy.

I have learned over the years that for the most part when I am in a crowd or with people I don’t know well to just remain silent and polite. Most people are far more interested in speaking than hearing.

Oh and by the way, this verse provides us with what is called an introverted parallelism. Some call it a chiasmus.

It’s where the first and fourth lines would correspond, and the second and third.

For whatever its worth it may be thus read,

Give not that which is holy unto the dogs. Neither cast ye your pearls before swine, Lest they trample them under their feet, And turn again (the dogs] and rend you.

I hope that gem wasn’t wasted! 😊

Yeshua continues:

7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:

Here Yeshua delivers to us three different means of seeking the things which we need from God

“Asking”

“Seeking,” and

“Knocking.”

The promise is that if and when we earnestly seek, the Lord will respond.

Now, this passage has been used an awful lot in what I believe are misapplications.

“Name it and claim it” promoters use it to suggest unlimited access to anything WE want . . . if we but ask and seek and knock God will have to give it to us.

But we have to remember context of scripture. When Yeshua prayed we have to remember He said:

Thy Kingdom Come,

THY will be done . . .

The premise through scripture is contextually based and includes ideas like,

“if it is right, and if you are sincere, and if it is God’s will . . “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.”

We can say this in light of passages like 1st John 5:14, which says:

“And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us.”

In fact, this being said, our prayers ought to always be couched in the idea that we seek the Lord’s will to be done and to have the understanding that will enable us to faithfully receive it no matter what it turns out to be.

We also “ask, seek, and knock” in context of God’s promises to us, remembering that we are promised, as disciples, not only forgiveness of sin, unconditional love, resurrection and rewards, but trials, persecutions, and events that require patience.

Yeshua qualifies this passage about the answers and blessings God longs to give with a tremendous insight into the heart of God, adding,

8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

Again, in the context of the rest of scripture and not as some mythical formula for getting our material wants fulfilled.

Yeshua adds,

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?

(and he concludes)

11 If ye then, being evil, 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?

No loving parent turns away his child by giving them something that would harm them. Now good mother would give a hungry child a rock instead of bread or a venomous sea-snake instead of a fish to eat.

And since God is better and kinder than the most tender earthly parents to ever exist, Yeshua is telling them that they can have confidence, as his children, to ask Him for what they need!

In other words, if “evil” (which means imperfect) parents can give good gifts can you imagine the type and quality of blessings God, who is free of all beams and imperfections can and will bestow upon His children?

I spoke with a woman over the phone years ago who told me she has long sought God.

She’s attended church – meeting after meeting. She’s prayed. She’s cried. Gotten angry. Really tried to know Him.

But nothing.

I explained that when I come across people who explain a similar situation the issue can often be boiled down to a problem with perception – first, it might be a problem with how the person perceives God, or how they perceive themselves before and relative to God, or both.

We talked about this.

I asked her views about His holiness, about her version of human righteousness, etc. And at one point she said something significant. She said:

“You know, I already know my problem.”

“What’s that?” I asked.

She said, “My problem is I’m afraid. I fear.”

“What are you afraid of?” I replied.

“I’m afraid of what will happen if God really changes me. I’m afraid I won’t like what He does, what the outcome will be. And then I’m afraid I will be disappointed and then I will turn on Him.”

Years ago, when I was a new believer, I think I would have totally related to this response. But hearing it then I found myself not only disagreeing with her fears but I struggled being able to articulate how great and loving and all good our God is. I said,

There is no source on earth, no being existing, who you would rather have making decisions for you and acting on your behalf than the true and living God. He is without defect and has perfect perception. Anything He wants, you want. Anything He commands you want to do. Anything He withholds you will consider the greatest blessing . . . someday.

This is faith. Seeing Him for who He really is, who you really are and trusting that He will do what is best in your life all things considered. Yeshua then says, “Therefore.”

It’s an odd “therefore.”

12 “Therefore,” (he says) “all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.”

This verse is commonly known as the Golden Rule, but before we discuss it, why the “therefore?”

(beat)

I honestly have no solid idea.

But we might read the therefore as NOT being in relation to what He has already said, as we usually do, but to instead read it in relation to something He is about to refer to right after – the Law and the Prophets.

In other words, speaking of the Law and the Prophets, Yeshua says, “Therefore,” and to what does He mean in reference to the Law and the Prophets?

He seems to teach the golden rule for fulfilling the Law and the Prophets, which was His purpose to that audience.

So He says, “Therefore,” (or if you want to know the rule of thumb for fulfilling the Law and the Prophets) then

“in all thing whatsoever ye would that men should do to you, do ye even so to them.”

Best I can do.

Finally, he says, in our text for today,

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.

Okay, back to verses 13-14:

Matthew 7:13 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.

Christ here compares the way to life to an entrance through a gate. A straight gate.

The words “straight,” and “strait,” have very different meanings and come from two VERY different Greek words.

The Greek word for “Straight” meaning not crooked – is Euthus. When John the Baptist came before the Lord and cried, “Make His paths straight” he meant make the path before Him level, without bumps, flat clean direct.

But when we read strait here in verse 13, the Greek word is not Euthus but Stenos.

And it means – LISTEN – it means “pent up, narrow, and difficult to enter.”

Many, many walk about in search of the entrance to heaven, but it is easily obscured. Back in Yeshua’s day there were entrances to places that were open and inviting and there were passages (through mountains or into secreted spots and/or into the city walls) that were tough to see, and once you were inside of them, they were highly convoluted, twisted, and a person had to contort themselves to get through them.

Many people would be seen entering the broad gates leading to popular places and markets but few would be seen entering into the strait ones.

This is the meaning of the word Strait.

In other words, Yeshua is saying that the way to heaven is “pent up, narrow, close, and not obviously entered.” As a means to reinforce religious thought which says a person who enters heaven must enter into a gate that is straight, this passage is often described as rigidly perfect.

Not so. It actually means the opposite.

But the way to death is open, broad, and thronged with people. But the strait gate or way is a road less traveled.

It is hard to first see, then once it is found, it is not a clear passage, but full of twists and turns. The open way, that appears inviting and easy and definable is the one that leads, in that day to destruction.

I believe destruction still awaits most of us in the afterlife – but it is the destruction of our expectations rather than our souls.

We take nothing with us but our faith and love. That is all the strait and narrow gate will allow. The rest will remain in our dust, where moth, rust, thieves and others will use up without us.

See you next week.