Biblical Illustrator Judge not. I. THE PROHIBITION. It refers to the conduct of private individuals, not to men in a public capacity; nor to hinder private persons from forming any opinion upon the misconduct of others. It forbids the indulgence of a censorious temper.II. The METHODS BY WHICH HE REPROVES and condemns it. 1. He refers to the common principle of retribution. 2. As another corrective we are reminded of our own imperfections.(1) Men of this description have no right to sit in judgment on others, who are themselves guilty of the same crimes.(2) They have no moral qualification for its discharge. 3. Our Saviour directs us to reform our own conduct before we undertake to sit in judgment on that of others. III. The CAUTION WHICH WE MUST OBSERVE IN ITS DISCHARGE — "Give not that which is holy unto the dogs," etc. (J. E. Good.) 1. We are warned against judgments that are prejudiced. Not to judge others by a sort of hasty inspiration, by their manner, or by their class or locality. 2. We are warned against judgments that are uncalled for. Sometimes our duty; but often not required of us to judge our neighbour's character. 3. We are warned against judgments that are one-sided. Must hear both sides. 4. We are warned against unmerciful judgments. Danger arises from attributing motives. We must beware lest we ignore the possibilities of good even in a bad man. Be as merciful as you can be to the sinner. 5. We are warned against blind judgment — "Why beholdest thou," etc. Evil men more suspicious of others. II. RETRIBUTIVE judgments — who will inflict them (Luke 6:37, 38). 1. The first solution is that they are the judgments of men. This not practically true. 2. Consider the interpretation which attributes the retributive judgments to angels. It is not our Lord's wont to attribute judgment, forgiveness, etc., to angels. 3. God will inflict them. He judges men according to the state of mind in which they live. (J. E. Rust, M. A.) I. THE DUTY — "Judge not." 1. From the context it is evident that the Saviour here speaks only of those judgments that we form concerning our neighbour. Favourable judgments are not forbidden; unfavourable judgments allowed, when our station or clear evidence require. Judges, parents, teachers, must condemn and publicly censure. Our Lord condemns — 1. The inward disposition of the mind which inclines persons to judge the actions of their neighbours with (1) (2) (3) 2. He condemns the habit of communicating to others the rash and severe judgments we have formed, when no necessity requires it. We multiply the injury in proportion to the number of persons to whom we communicate our unfavourable opinions. II. THE MOTIVE. If we thus judge our brethren, there is more than one tribunal at which we shall be condemned. 1. We shall find for ourselves in society judges without pity. 2. The rigour at the last judgment. God will punish those who have encroached upon His rights, and who have trampled down the rules of justice and charity. (H. Kollock, D. D.)
2. Such judgment is not becoming in us. Such a sinner has no right to sit in the judgment seat. 3. Such judgment shows incapacity for true judgment. (Sermons by Monday Climb.)
1. That exercising public judgment, or administering justice, is not here prohibited. 2. The trial and censure, although out of court, which any kind of superiors do exercise on their inferiors, committed to their care, such as masters and servants. 3. Neither is friendly reproof proceeding out of charitable design, on clear ground, in fit season, within reasonable compass, concerned in this prohibition. 4. All observing and reflecting on our neighbours' actions, all framing an opinion about them, and expressing our minds concerning them, are not forbidden. 5. We are not hence obliged to think so well of all men as without competent knowledge always to rely on their pretences, or to entrust our interests in their hands. 6. We are not obliged, in contradiction to plain sense, to judge all men well.We observe: 1. No judge should intrude himself into the office, or assume a judicial power, without competent authority, either by delegation from superior powers, or by voluntary reference to the parties concerned. 2. A judge should be free from all prejudices and all partial affections. 3. A judge should never proceed in judgment without careful examination of the cause, so as well to understand it. 4. A judge should never pronounce final sentence, but after certain proof and on full conviction. 5. Hence there are divers causes wholly exempt from our judgment, such as the secret thoughts of men. 6. Hence we should not judge the state of our neighbour in regard to God. 7. A judge should not proceed against any man without warning, and affording him opportunity to defend himself. 8. Moreover a judge is obliged to conform all his determinations to the settled rules of judgment. 9. He must be a person of good knowledge and ability. 10. It is proper for a judge not to make himself an accuser. 11. He should himself be innocent. 12. He should proceed with great moderation.Again: 1. Censuring is an impious practice in regard to God. 2. In respect to our neighbour it is an unjust practice. 3. It is an uncharitable practice. 4. It is a foolish and vain practice. 5. It will produce many inconveniences and mischiefs. (1) (2) (3) (4) (5) (6) (7) (Dr. Barrow.)
(E. L. Magoon.)
(C. H. Spurgeon.)
1. Habit. 2. Association. 3. Satanic agency. II. That however unconscious of our own sins, WE MAY BE ALIVE TO THE SINS OF OTHERS. 1. Sin does not destroy the faculty for discerning moral distinctions. 2. The importance of Christians being circumspect in their conduct. III. That SELF-IMPROVEMENT IS A NECESSITY QUALIFICATION for the improvement of others. (Dr. David Thomas.)
(Baring Gould, M. A.)
(Baring Gould, M. A.)
(Quarles.)Nowadays men take upon themselves to reprove others for committing such things as themselves do practise without amendment. Therefore these are like some tailors, who are busy in decking and tricking up others, but go both bare and beggarly themselves. (Henry Smith.)If my carriage be unblamable, my counsel and reproof will be the more acceptable. Wholesome meat often is distasteful, coming out of nasty hands. A bad liver cannot be a good counsellor or bold reprover; such a man must speak softly for fear of awaking his own guilty conscience. If the bell be cracked, the sound must needs be jarring. (Swinnock.)The vicious reproving vice, is the raven chiding blackness. (Eliza Cook.)
(Adams.)
1. We may be sure they are unworthy the powers and dignity of human nature. There are in their character — (1) (2) 2. How deplorably human nature is capable of being corrupted. 3. Watch against all tendencies towards the beginnings of these evil dispositions. II. THE NECESSITY AND REASONABLENESS OF TREATING THE AFFAIRS OF RELIGION WITH CAUTION AND PRUDENCE IN OUR CONVERSING WITH OTHERS. 1. Since we know that sacred things are so liable to be abused by profane persons. 2. That it may be attended with bad consequences of ill treatment to ourselves — "lest they turn again and rend you." (J. Abernethy, M. A.)
I. As to the preaching of the gospel. II. As to statements of spiritual experience. III. As to the admission to sacred privileges. and functions in the Church. (D. Fraser, D. D.)
(T. Manton.)
(T. Manton.)
2. That concerning any duty it is not enough that you do it, you must do it scripturally. 3. It does not say when you shall receive. 4. The whole Trinity combine before there can be prayer. 5. This is the language of entire dependence. "Ask." Man is empty. 6. It is God's method to try the grace which He intends to crown. "Seek." 7. Never be afraid of being too earnest. "Knock." 8. God wishes you to have a clear understanding about the certainty of prayer. (J. Vaughan, M. A.)
II. Ask, WHEN? Any time; some times better than others. Morning, etc.; the time of perplexity, etc. III. Ask, WHERE? "I will that men pray everywhere." IV. Ask, How? 1. Orderly; think about what you are going to ask. 2. Earnestly; not carelessly. 3. Repeatedly: until you receive an answer. 4. In your own style — as children. 5. In faith. 6. In the name of Jesus, the only Mediator, etc. (A. McAuslane, D. D.)
2. Not get some one else to seek for you. 3. The Lord assigns no limit to the research. (A. Coquerel.)
I. We pray for a blessing upon the fruits of the earth. We can scarcely help it unless we are untrue to nature. Man's heart is on his fields; he has done all his work as far as crops are concerned — now he can only hope, watch, and pray. Now all depends upon what God will be pleased to do. We are not powerless: prayer is left to us. Thirteen centuries ago Rogation Days were first appointed; it was then felt that prayer was a power to secure peace and plenty. Though there is no service for these Days, there is nothing to prevent us from keeping them. Our great authority for them is found in the first and second chapters of Joel. In these days of agricultural depression we have need to remember them. (E. T. Marshall, M. A.)
(Dr. F. W. Krummacher.)
1. The nature of the duty. 2. A few of our obligations to this holy duty: (1) (2) (3) 3. Some of the motives by which it is enforced: (1) (2) (3) (4) II. THE ENCOURAGEMENT which the text affords us. 1. The promise itself. 2. Its Divine fulness. (1) (2) 1. How happy is the believer. 2. How important to know the medium of acceptable prayer. (J. E. Good.)
1. Is it true that prayer is little else than the half-passive play of sentiment? Let those who have truly prayed give the answer. Jacob wrestled with an unseen Power (Matthew 11:12). 2. Take prayer to pieces; it consists of three different forms of activity.(1) To pray is to put the understanding in motion, and to direct it upon the Highest Object. How overwhelming are the ideas which thus pass before it. The issues are realized. This an absorbing occupation for the understanding.(2) To pray is to put the affections in motion, it is to open the heart; this movement of the affections is sustained throughout prayer.(3) To pray is to put the will in motion, just as decidedly as we do when we sit down to read hard, or when we walk up a steep hill. It enters vitally into the action of prayer, and is in proportion to sincerity. Now these three ingredients of prayer are also ingredients in all real work, whether of brain or hand; in prayer they are more evenly balanced. The dignity of prayer as being real work becomes clear if we reflect on the faculties it employs; and clearer if we consider the effect of it upon the habitual atmosphere of the soul. It places the soul face to face with facts of the first order of solemnity; with its real self and with its God. And just as labour in any department is elevating when it takes us out of and beyond the petty range of daily and material interests, while yet it quickens interest in them by kindling higher enthusiasms into life, so in a transcendent sense is it with prayer. It is so noble, because it is the work of man as man; of man realizing his being and destiny with a vividness which is necessary to him in no other occupation. The nobleness of his best form of toil must fall infinitely below that of a spirit entering consciously into converse with the eternal God. II. But granted the dignity of prayer even as of labour: WHAT IF THIS LABOUR BE MISAPPLIED? 1. There is here no question as to the subjective effects of prayer; this is admitted by all. 2. Prayer is not chiefly a petition for something that we want and do not possess. It is intercourse with God, often seeking no end. 3. If prayer is to be persevered in, it must be on the conviction that it is heard by a living Person. We cannot practise trickery upon ourselves with a view to our moral edification. If God exists, if He be a Personal Being, then surely we may reach Him if we will. Where is the barrier that can arrest our thought, as it rises to the all-embracing intelligence of God. And if God be not merely an infinite intelligence, but a moral Being, a mighty heart, so that justice and tenderness are attributes of His, then surely we appeal to Him with some purpose. It is on this ground that God is said to hear prayer in Scripture. That He should do so follows from the reality of His nature as God. He who has planted in our breasts feelings of interest and pity for one another cannot be insensible to our need and pain. III. But will God answer prayer when it takes the form of a petition FOR SOME SPECIFIC BLESSING which must be either granted or refused? 1. The first presumed barrier against the efficacy of prayer to which men point is the scientific idea of law reigning throughout the spiritual as well as the material universe. But the laws of nature are not self-sustained forces; God can use His own laws. They have not escaped His control. 2. A second barrier to the efficacy of prayer is sometimes discovered in the truth that all which comes to pass is fore-determined in the predestination of God. Prayer, too, is a foreseen action of man, and is embraced in the eternal purpose of God. 3. The third barrier is the false idea of the Divine dignity which is borrowed from our notions of human royalties. Need not depreciate man's place in the universe; God's best creature, and He cares for the lowest. 4. A fourth barrier to the efficacy of prayer is thought to be discernible in an inadequate conception of the interests of human beings as a whole. But Christian prayer is conditioned. 5. The last barrier is really to be discovered in man's idea of his own self-sufficiency, 6. That prayer is answered is a matter of personal experience. (Canon Liddon.)
(C. H. Spurgeon.)
1. The moral condition of earthly parents — "evil." 2. The natural affection of earthly parents. II. THE ARGUMENT OUR TEXT EXPRESSES. Suggested by contrast. Strengthened by condition. Confirmed by covenant. III. THE APPEAL IT SUPPLIES. Addressed to your consciousness of duty, compassion for suffering, recollection of heavenly goodness. (Anon.) I. An encouraging CHARACTER of the Being to whom we pray — a father. Most endearing. He feels the tenderest concern for us. We have freedom of access to Him, etc. But the extent of His Fatherly relation is in the text illustrated — by appeal and by contrast. II. The BLESSINGS We shall receive from our heavenly Father in answer to our prayers — "good things." Temporal and spiritual "things." What an encouragement to pray! How careful we should be to pray aright. Address those who do not pray. (R. Watson.)
1. The first instance of His superiority is derived from His knowledge. 2. The superiority of His correction. 3. God surpasses every earthly parent in His nearness and observation. Parents cannot always be with their children. 4. Parents may be unable to relieve their children, if with them. 5. Other parents are not suffered to continue, by reason of death. 6. The love of parents is far exceeded by the love of God. 7. Parents give good things to their offspring, however imperfectly they make known their wants and desires. (W. Jay.)
II. How THE SPIRIT OF DEPENDENCE IS TO BE EXPRESSED, III. THE SUPPORT THAT IS GIVEN TO THE SPIRIT OF DEPENDENCE. The express promise of God. The experience of God's people. The relationship which God bears to His people.. There is a lesson of instruction, rebuke, warning, encouragement, (R. Tuck, B. A.)
1. First among them is a careful training in obedience. 2. Another gift we owe our children is a careful training in the unselfish virtues. 3. Another gift we owe our children is a high and worthy ideal. 4. Another good gift we may impart to our children is education. 5. Finally, a good gift wherewith you may enrich your children is your confidence. (W. Gladden, D. D.)
(C. H. Spurgeon.)
1. We must make it appear reasonable. 2. Make it certain. 3. Make it practicable.(1) Labour to understand truly every man's condition so far as you have opportunity.(2) When from distance, self-interest you cannot understand, trust the concurrent experience of others that are in that condition.(3) Conclude that in cases between superiors and inferiors, the partiality is usually on the inferiors' side.(4) In judging of your present condition and circumstances, always abate something for the presence of them, for self-love and self-interest and other passions. II. THE GROUNDS of this. The equity of the rule stands upon these foundations. 1. All men are equal in many things, and these the greatest things. 2. In most of those things wherein we are unequal, the inequality is not considerable, so as to be a ground of any unequal dealing with one another. 3. In all these things wherein men are unequal, the inequality is not fixed and constant, but mutable and by turns. 4. Among other grounds is the mutual and universal equity and advantage of this rule. 5. The absurdity and inconvenience of the contrary. III. THE INSTANCES. 1. In matters of civil respect and conversation. 2. In matters of kindness and courtesies. 3. In matters of charity and compassion. 4. In matters of forbearance and forgiveness. 5. In matters of report and representation of other men, and their actions. 6. In matters of trust and fidelity. 7. In matters of duty and obedience. 8. In matters of freedom and liberty, which are not determined by natural or positive law. 9. In matters of commerce and contracts which arise from thence. IV. RULES for directing our commerce. 1. Impose upon no man's ignorance or unskilfulness. 2. Impose upon no man's necessity. 3. Use plainness in all your dealings. 4. In matters of fancy use moderation. Let us not revenge ourselves. (J. Tillotson, D. D.)It is sometimes said that Christians are defective in the duties of the second table; hypocrites may be, but not real Christians. I. A RULE OF LIFE. This precept may be considered in the affirmative and negative; the latter to restrain injury, the former to do good. To impress this rule in the negative sense take four considerations. 1. That in the duties of the second table we have more light than we have in the first, for in the first we are to love God with all our heart (Matthew 22:26, 37), but the love to our neighbour is a measure more discernible. Love will tell us what is good for ourselves; in guiding our love to God we need many rules. 2. The breach of the rule is more evil in him which hath experienced the bitterness of wrongs, than in another; because experience giveth us a truer knowledge of things, than a naked conception of them. Thus conscience worketh in the way of restraint. 3. That this rule is spiritual, and concerneth the inward man as well as the outward, thoughts as well as actions. 4. This rule must be done not only out of love to man, but out of love to God, and as an act of obedience. Self-love is the measure, but not the principle, of our action. Now take the affirmative part. 1. In giving. Be as ready to do as to receive good. 2. In forgiving. II. VINDICATE THIS RULE. 1. It seems not to be so perfect a rule: because many desire and wish much evil to themselves. 2. It seems to make all men equal, and destroy order and superiority, as master and servant. 3. Doth not this establish revenge and retaliation? 4. Is not this to impose a restraint upon the Christian from which others are free, and so to expose to constant loss? III. THE EQUITY OF THIS RULE. 1. The actual equality of all men by nature. 2. The possible equality of all men as to condition and state of life. IV. THE ILLATIVE PARTICLE "Therefore." 1. That God is the judge of human actions. He will see whether you do to others as they do to you, and you shall hear of it in your dealing with God. 2. That the usage we expect from God the same in measure we should deal out to others. Application: What an advantage religion is to mankind in the present life. (1) (2) (3) (J. Manton, D. D.)
I. As to his soul. Promote its good by — 1. Prayer. 2. Example. II. As to the body we must do as we would be done by. III. We must deal with our neigh-bout as we desire be should deal with us, in respect of his good name. IV. This rule extends to men's estates. 1. Justice. 2. Charity. Some motives to induce the the practice of this rule: 1. The first shall be taken from the end for which they were made. 2. From the intrinsic beauty and loveliness of the rule itself. 3. Because we and they both bear the same stamp and impress of heaven. 4. Because if we be just and generous in time of our prosperity, it will cause a like affection in others to us. 5. It would be the best security of our lives, honour, reputation, riches, power. (Dr. Barrow.) 1. The mutual dependence of man upon his fellow man. 2. The duty which devolves on each to assist his neighbour, especially in spiritual things. (Bishop of Winchester.)
II. What is THE SPECIAL ARGUMENT that our Lord uses in order to enforce it. III. Wherein its PARTICULAR EXCELLENCIES appear. It is easy to be understood and applied, easy to be remembered, carries greater evidence to the conscience than any other rule of virtue, includes a powerful motive, will secure our neighbour from injury and us from guilt, as fitted to awaken repentance as to direct to duty, suits all stations, etc., includes all actions and duties, a rule of the highest prudence, and fitted to make the whole world happy. IV. REFLECTIONS. HOW compendious the Saviour's method of providing for the practice of all the moral duties enjoined by Moses and the prophets! What Divine wisdom to make the golden rule a fundamental law in both the Jewish and Christian systems. (Dr. Watts.)Concerning this rule or principle note the following facts: I. It is a golden rule. It is sound throughout and very precious. II. This is our Saviour's golden rule. III. It is a revolutionary rule. IV. It is a very stringent rule. V. It is an evangelical rule. Whoever thinks about it cannot fail to see two things. His need of God's forgiveness and God's grace. VI. Following the golden rule we shall be led to our duty and therefore to blessedness. (Anon.)
II. The EXCELLENCY OF this rule, and the grounds on which we claim for it the respect of mankind. 1. Its reasonableness, as founded on the original equality of all men. 2. Its capability of easy and immediate application. 3. The beneficence of such a rule in relation to ourselves. God seems to let us make our own laws. III. A few practical ILLUSTRATIONS OF THE WAY IN WHICH THIS RULE MAY BE APPLIED. 1. Let the rule be applied to the civilities of social intercourse. 2. To the practice of neighhourly charities and compassions. "Ye were strangers in the land of Egypt." 3. To the rights, properties, and good name of all around us. 4. To the social duties falling under no special name, regard for the opinions of others. 5. The connection of these several duties with the sinner's acceptance with God. (D. Moore, M. A.)
1. In order to the performance of this duty there must be a sameness of circumstances. There is a diversity in the station and character of men; this requires diversity of duty towards them. 2. We must carefully observe the measure by which we are to regulate our conduct towards others. It is not what they actually do, but what we would desire they should do, which is to be our rule. 3. This rule must be taken with certain modifications, not absolutely; we might wish others to do things unreasonable and sinful; it must recognize the law of God. II. ITS EXCELLENCE. 1. Its brevity. 2. Its comprehensiveness — "All things." 3. Its perfect justice. III. A FEW CONSIDERATIONS TO ENFORCE OBEDIENCE TO IT. 1. The argument exhibited by our Lord — "For this is the law and the prophets." 2. The injunction of our Lord on this subject. 3. The powerful recommendation such u course would prove to the gospel of our Lord. 4. It is enforced by the benevolent .and righteous example of Him who gave it.Learn: 1. It presents a most invaluable testimony to the truth of Christianity. 2. How happy will be the world when the religion of Jesus Christ shall be universally diffused. (J. E. Good.)
(D. Swing.)
(D. Swing.)
(U. R. Thomas.)
II. THE TENDERNESS OF A MERCIFUL FATHER. 1. There is a gate. 2. The gate leadeth unto life. If the pleasures of sin must be left behind, the pleasures of holiness await. 3. Those who enter neither make nor open the gate; they only find it. Men cannot make ways of peace for themselves; they cannot force, but find the way. 4. He who made the way, and keeps it open now, is glad when many "go in thereat." (W. Arnot.)
(W. Arnot.)
(W. Arnot.)
1. Temptation to evil. 2. Man's susceptibility to temptation. 3. The large numbers who tread this way. 4. The needlessness of effort to tread this way. II. The DIFFICULTY OF ATTAINING SALVATION. The attainment of salvation demands (1) (2) (3) III. THE DUTY OF STRIVING TO ATTAIN SALVATION. 1. Strive to trust in God. 2. Strive to watch and work. (William Jones.)
1. The figures Christ has employed set forth the difficulty of salvation. A warfare in which we must engage; a building we must erect. 2. Perhaps the places where Christ speaks without figures will be less severe. "The kingdom of heaven suffereth violence." "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven." 3. The exalted perfection of the law of Jesus Christ joined to the extreme weakness of man in the state of corrupt nature. 4. What shall I say of outward obstacles? 5. Those who have been influenced by sincere desire to work out their salvation have perfectly understood its difficulty. 6. Wily has God made the way to heaven so difficult?(1) It does not belong to us to cult God to account.(2) The difficulty comes from man, to whom God has given all necessary strength to do well.(3) All good men have had other sentiments on this alleged difficulty, wonder that God for so few things should save His people.(4) When a thing is not absolutely necessary difficulty may dishearten; but when of indispensable necessity, there is nothing that we ought not to surmount.(5) Above all, we must have recourse to God with this prayer, "Lord, save us, or we perish." (Cheminais.)
1. They all produce destruction of peace. 2. Some of its paths lead to destruction of character. 3. Some of its paths lead to destruction of health. 4. Some of these paths lead to the destruction of life. 5. They all lead to the destruction of the soul. (J. Gwyther, B. A.)
1. Wide enough to admit spiritual ignorance. 2. Wide enough for inconsistency and sloth. II. THE ROAD THEY TRAVEL. III. THE NUMBERS WHICH BEAR THE UNGODLY COMPANY. IV. THE END TO WHICH THEY COME. (D. Moore, M. A.) I. A CONTRAST WITH RESPECT TO THE ENTRANCES — "strait," "wide." II. TWO WAYS CONTRASTED — "broad," "narrow." III. A CONTRAST AS TO THE NUMBER THAT JOURNEY IN THESE WAYS. IV. A CONTRAST AS TO THE ENDS TO WHICH THESE WAYS LEAD. (Garrard.) I. THE IDEA WHICH OUR LORD GIVES OF FUTURE MISERY — "destruction." Although the powers of the soul will be preserved in all their might, yet the sources of sensual gratification will be destroyed. It is a positive penalty inflicted by the justice of God. The ruin is complete, often sudden, certain, eternal. II. A CONFIRMATION OF THE STATEMENT MADE CONCERNING IT. The gate is "wide," etc. The way of sin is broad, considering the ease with which it is found. Broad by its enticements. So broad as to admit persons of all descriptions, etc. What entering in at the strait gate implies. Inducements to comply with this admonition. (R. Treffry.) I. THE SINNER'S IMMINENT DANGER. Great, certain, near, hastening. II. THE SINNER'S IMMEDIATE DUTY. To search the Scriptures, self-examination, prayer, believe in the Lord Jesus Christ. The destruction of sinners will be charged to themselves. If you are in the narrow way be thankful. (Dr. J. Matthews.)
1. The safe course. 2. The unsafe course. 3. Our duty and interest with respect to these gates. II. A REASON FOR THIS EXHORTATION AND WARNING. That though the other gate is easy and much frequented, yet it is most dangerous. The nature of the gate opposite to that we are called to enter in by, and of the way of joining it. 1. It is wide. 2. It is broad. They are not hampered by conscience, Bible. etc. 3. The use made of it. There are many dispositions of carnal men. 4. The end of it.The safe way: — 1. The gate is strait. 2. The way is narrow. It is like a strait shoe that presses the foot. It is not easy walking in it. Afflictions and temptations beset it. 3. The ungrequentedness of it. 4. The happy tendency and end of it. (T. Boston, D. D.)
2. The various lusts hanging about the soul. 3. The keen opposition made by Satan to the soul's entry. 4. The enmity of the world against religion. 5. The nature of the thing makes it a strait gate.
1. A new road (2 Corinthians 5:17). 2. A safe road (Proverbs 1:33). 3. Into a house all ease and comfort (Revelation 21:7).
2. Coming to Christ in the free promise of the gospel faith. 3. Coming unto God by Christ.
2. A finding of an absolute necessity of entering by it. 3. Resoluteness for a happy arrival. 4. A contentment to forego our present ease. 5. Nobody walking carelessly will get a safe arrival. 6. They must begin well who would end well.
2. It is an unprofitable way. 3. It is a trifling way. 4. It is a restless way. 5. It is a disappointing way. 6. It is easy to fall on it. 7. It is easy walking in it. 8. It is not easy to get off it.
2. The rectorial justice of God demands it. 3. The nature of things manifests it. 4. The voice of the natural conscience confirms it.
2. The constant call to the multitude to repent. 3. The judgments God has sent on the world. 4. From our own observation. 5. It is the most agreeable way to the corrupt nature. 6. The blindness of the human mind. 7. Prejudices against the way. 8. The broad way is easiest. 9. Satan influences thereto it. 10. Example contributes to it. 11. Also want of consideration. (T. Boston, D. D.)
I. From the fact that it is agreeable to the nature of man to pursue a sinful course. II. From the spiritual sloth of the transgressor. III. The blindness of the carnal mind. IV. The strength of unbelief, the allurements of the world, and the devices of Satan. V. The effect of things present, compared with the influence of things distant. VI. The imperfections and sins of professing Christians. VII. The example of the multitude. These obstacles must be overcome, or we inevitably perish. (W. Mitchell, A. M.)
1. The gate into it is wide. 2. The way itself is broad. 3. It is the way along which the great bulk of mankind are travelling. II. THE WAY OF LIFE. 1. The gate into it is strait. 2. The way itself is narrow. 3. It is a way little travelled. III. LET US JUDGE AS TO WHICH WAY WE ARE WALKING IN. (E. Cooper.)
1. The gate is wide. It requires no difficulty. 2. It is broad. It is lawless. 3. It is crowded. 4. Its termination. II. THE PATH OF CHRISTIAN HOLINESS WHICH WE ARE TO PURSUE. 1. Its entrance. 2. Its dimensions. 3. Its paucity of passengers. 4. Its blissful end. III. RELECTIONS. 1. There is an inseparable connection between the present and the future. 2. There is no middle path in religion. 3. Never suffer the world to be your authority in matters of religion. 4. Strive to enter in at the strait gate. (J. E. Good.)
I. Because it is the way of TRUTH. It can tolerate no other way. Truth alone is good. In science men prefer it: why not in religion? Because morally inconvenient. II. Because it is the way of HOLINESS. Each would like to retain his favourite inclination. It will not let our vices pass. III. Because it is the way of HUMILITY. It is closed even to virtuous pride, to fancied merits. IV. Because it is the way of LOVE. The Divine love is narrow in that it rejects all that is contrary to it. Your love is narrow, and seeks the welfare of its object. But none can reject the privations of this narrow way. (E. Bersier, D. D.)
(E. Bersier, D. D.)
(Baxter.)
(J. Parker, D. D.)
(W. Arnot.)
(W. Arnot.)
II. The ultimate DESTINY of the false and the true. 1. In respect to the paths they tread. 2. In respect to the fruit they bear. 3. In respect to the profession they make. 4. In respect to the foundations on which they build. The plainness of these tests. (D. C. Hughes, M. A.)
(W. O. Humphry, M. A.)
I. False PROPHETS. A prophet in the strict sense of the word. is one who foretells future events. A false prophet is one who assumes the office without a call from God, or who puts forward his own thoughts as if they had Divine sanction. It is not always easy to detect which are the true prophets, and which the false; but though difficult, they may be detected. Their plausible guises are among their marks. Some under-estimate errors in matters of doctrine. II. False CHRISTIANS. Most men have some religion; man has religious instincts. The religion of some is a mere profession: they say unto Him, "Lord, Lord." Others add to their profession some of the more striking works and offices of Christianity. The fearful end of this self-deception. Let us not receive the grace of God in vain. (J. A. Seiss, D. D.)
(1) (2) (3) (4) (5) (J. M. Ashley.)
(1) (2) (3) II. Its DETECTION. III. Its PUNISHMENT. (J. M. Ashley.)
(T. Manton, D. D.)Satan knows that we would never consent to give up a wheel of the gospel chariot, and therefore in his craftiness he only asks for the linch-pins to be handed over to him. (C. H. Spurgeon.)
(C. H. Spurgeon.)
I. As AN ARGUMENT FOR CHRISTIANITY in the widest sense of the word. "When Christianity appeared in the world, Roman civilization had practically failed. The privilege of Roman citizenship had done much — had kindled a feeling of community of interest; but needed a higher sanction. The Incarnation taught men brotherhood; nations which possess this truth have the principle of vitality. II. Let us apply this test to our ENGLISH CHRISTIANITY. Doubtless there are physical reasons which make the English race so strong; but also moral, latent in our Christianity. III. As an argument supplying to us each practical reasons for FOLLOWING IN OUR CONDUCT THAT LINE OF DUTY, which conscience tells us to be right. It is a solemn thought that we can be like a good tree or a bad one. It is the uses of a man which determine his status before God. (J. T. Coxhead, M. A.)
II. By their FRUITS ye shall know them. 1. This test is a reasonable one. 2. It is a sensible one. 3. It is a simple one. 4. It is a just one. 5. It is a sure one. 6. It is one which men apply continually in judging of each other's conduct. 7. It is one which the Judge will apply on the final day. (J. N. Sherwood, D. D.)
1. It is fixed. 2. It is just. 3. It is evidenced by experience. 4. It is knowable. 5. It is practical. II. By this standard GOD WILL JUDGE. 1. Men cannot plead ignorance, it being written in the hearts of those who have not the Scriptures. 2. Judgment will not be according to profession. 3. Nor with respect of persons. 4. Conscience approves these principles. 5. The Holy Spirit will, if we ask, teach us the will of God. III. By this standard CHRISTIANS ARE TO judge. 1. False prophets must needs be, they are foretold, and are busy perverting the truth. 2. We must judge them by the Word of God. (Flavel Cook.)
II. The position of antagonism into which doubting throws a man is, in itself, unfavourable to growth in moral virtue. III. Doubt presents no incentive to holiness like that which Christianity offers. (Bishop Cheney.)
I. WHAT ONE FLAVOUR SHOULD THERE BE IN ALL FRUITS? Many different flavours in fruits, yet there is something common to them which makes us approve of them all. This may be applied to children. There are many varieties of disposition, but we can call all children good, if we can detect in them the flavour of godliness — Christlike-ness. That is just the wonderful, beautiful thing about the Lord Jesus; He can he a model for all — for the young and for the old. II. WHAT PECULIARITIES OF FLAVOUR SHOULD THERE BE IN CHILDREN'S FRUITS? Unselfishness, thoughtfulness, truthfulness, gentleness. These flavours are to be found in our words and in our deeds. III. WHAT IS THE SECRET WHICH ACCOUNTS FOR THE BEST FLAVOURED AND MOST ABUNDANT FRUITAGE? For even in fruits of one kind of flavour, we find differences, "From me is thy fruit found" — the Lord Jesus, the life. (R. Tuck, B. A.)
1. Their deception. 2. Their artifice. 3. Their end. II. THE SATISFACTORY AND EQUITABLE TEST by which they are to be ascertained, Of this rule we remark (1) (2) (3) (4) (J. E. Good.)
II. The announcement of the law of moral certainties — "A good tree cannot," etc. III. That mere sincerity is not salvation. IV. Christ and His gospel are man's only security. (Monday Club Sermons.)
1. That people may know what to expect. 2. That diligent work may be rewarded. 3. That great results may be caused to grow out of small beginnings. 4. We reap what we sow. (E. R. Colder, D. D.)
I. As illustrated by the WELL-KNOWN COMPARISON which is here employed. II. In reference to the SPECIAL CHARACTERS which are here described. 1. Their office. 2. Their outward aspect — sanctimonious. 3. Their evil designs. "Inwardly they were ravening wolves." III. In its general APPLICATION. 1. This is the only true standard by which to judge either ourselves or others. Profession, feelings, are deceptive. 2. According to this rule the decisions of the great day will be regulated. (Expository Outlines.)
2. Upon the liberty of nations. 3. Upon the morality of nations. 4. Upon the charity of nations. 5. Upon the literature of nations. 6. Upon the acts of nations. 7. Upon social life and domestic relationships. 8. Upon individuals. Thus judged by its fruits it is a good book. (J. H. Hitchens.)
I. THE PRIMARY AND IMMEDIATE DESIGN OF OUR LORD IN THE DECLARATION BEFORE US. This text connected with the preceding (vers. 15-20) — "Wherefore." The greater part of the Sermon on the Mount was designed to rectify the errors of the Pharisees. 1. The false prophets whom our Lord condemns were guilty of lowering the standard of moral duty by explaining away the spirituality and extent of the law, and reducing the whole of human obedience to a few unimportant ceremonies. 2. They frustrate the free grace of the gospel by insisting on the meritoriousness of human obedience. Thus did the Judaising teachers in Corinth, Galatia, and Ephesus. II. THE PRACTICAL NATURE OF CHRISTIANITY AS A DECISIVE PROOF OF ITS DIVINITY. 1. The influence of genuine Christianity is always practically holy. 2. Let the actual results of the influence of Christianity upon the world be examined, and it will be found that they are uniformly of a holy and felicitating character. (J. Savill.)
I. The man who expects to obtain happiness without a holy life. II. The man who expects to obtain a holy life without a renewed heart. III. The man who expects to obtain a renewed heart without faith in evangelical truth. (R. Halley, D. D.)
(E. R. Conder, D. D.)
(T. Manton, D. D.)It is all very fine to plead, as some have done, that they are doing inside work; if their fruit is all within, they will have to be cut down that it-may be got at. A true epistle of Christ is not written in invisible ink, and then sealed up, but it is known and read of all men. A tree of the Lord's right hand planting bears fruit to His glory, visible to all about him. (C. H. Spurgeon.)
(Salter.)
1. It is evident that a person may have much which bears the semblance of piety, while he is far from feeling its genuine influence. 2. The text may refer to the lukewarm and indifferent. II. THE CONNECTION between the character of those who not only profess Christianity, but adorn it by a suitable conversation, with the reward which is held out for their encouragement. 1. The will of God is a term of vast extent. 2. It is easy to see the connection between the character of those who do the will of their Father who is in heaven, and the prospects of future bliss.Learn: 1. That active obedience to the precepts of Christianity is the surest mark of a genuine Christian believer. 2. The necessity of unremitting endeavours, relying on the strength of Divine grace to qualify us for admission into heaven. (D. Kelly, M. A.) I. A great TRUTH proclaimed. The religion of Christ is to be practised, 1. For the teachings of Jesus are only understood as they are put into practice. 2. They are only honoured as they are put into practice. II. A great ERROR perpetrated — mere profession. 1. This error is common. 2. It is displeasing to Christ. 3. It injures the individual who practises it. 4. It is a misrepresentation of Christianity. III. A great DUTY. (U. R. Thomas.) I. THE TRUE QUALIFICATION FOR ADMISSION INTO THE KINGDOM OF HEAVEN. "He that doeth the will," etc. II. THE DELUSIVE HOPES WHICH MANY WILL CHERISH as to admission into Christ's kingdom by means of other qualifications. 1. The first having made a strong and ambitious profession of His name. 2. Arising from a life of practical usefulness to others. III. THESE HOPES WILT, DESTROYED. (G. T. Noel.)
1. It is a kingdom of fruit, not of thorns, not of leaves. 2. We see that the faith which is so essential to it is an active grace. The proof of sincerity is doing. It is not a mere emotion destitute of energy. 3. That every one that cometh into it must do God's will. Active trust not enough; it must be in the proper direction. The world is a great law-keeper. Even Christ did the will of His Father.Learn: 1. That active obeying the will of God is the decisive test of being in the kingdom of God. 2. That it is one thing to hear and another to do the will of God. 3. Nor is confidence sufficient. The Pharisees were sure that they were on the rock. (T. L. Cuyler, D. D.)
II. They kept it up a long while. III. They were fatally mistaken. IV. They found it out in a terrible way. (C. H. Spurgeon.)
(C. H. Spurgeon.)
1. The first pretence is saying to Christ, "Lord, Lord " — a mere profession of Christianity. 2. The second founded on the gift of prophecy — that is to propagate Christianity and promote edification, separable from a holy life. II. To ILLUSTRATE THAT ONLY SOLID GROUND OF HOPE WHICH OUR LORD ESTABLISHES. 1. The will of God is revealed plainly. 2. In what sense is it to be done? Infirmity cleaves to us all; the gospel of pardon in Christ requires sincerity in doing His will; a partial obedience will not please Him. 3. There must be a persevering continuance in well doing. This the only ground of hope. (J. Abernethy, M. A.)
II. The OPPOSITE GROUNDS of dependence which many prefer: — 1. National privilege and profession. With such persons religion is a question of geography; they are Christians because born in a land of knowledge. 2. Splendid professions of zeal. 3. Deeds of charity and mercy. III. THE FINAL REJECTION of all who place their confidence on these insufficient grounds. 1. The period. 2. The dignity of the Son of God at that time. 3. The nature of the profession itself — "I never knew you." 4. The designation given to those unhappy men — "Workers in iniquity." (J. E. Good.)
2. A mere profession of religion will then be found insufficient. 3. All true and obedient believers will be admitted into the heavenly kingdom. (G. Burder.)
(Wilmot Buxton.)
(Professor Hitchcock.)There are many men like ponds, clear at the top, and mud at the bottom; fair in their tongues, but foul in their hearts. (Swinnock.)Like a beautiful flower, full of colour, but without scent, are the fine but fruitless words of him who does not act accordingly. (Buddha.)
(Charnock.)
II. THOSE THINGS IN WHICH THEY DIFFERED. In their personal character; in their practice; in the foundations on which they built; in the final result of each. 1. How necessary is careful examination. 2. How important a saving knowledge of Christ. 3. How indispensable practical godliness. (J. Burns, LL. D.)
1. They were alike (1) (2) (3) 2. They were unlike (1) (2) (3) II. THE FOUNDATIONS. The one sure, the other insecure. III. THE SUPERSTRUCTURE. IV. The TRIAL. V. The RESULTS. (American Hom. Monthly.)
1. Fortuity. "Whosoever," a pronoun contingent; we cannot foresee the issue. We must leave our spiritual toils with God. 2. Privilege. Privilege to hear the gospel. 3. Docility. "Doeth them." II. WISDOM. 1. Design. Building a house denotes an intention to live in it. 2. Selection. If you build, you must look after a place. 3. Perseverance. He went on building in face of difficulties. 4. Stability. If the works of art are less durable than the works of nature, the works of grace outshine the works of nature much more. There is something enduring when you are enabled to build upon the Rock of Ages. III. FOLLY. 1. Concession. He could not manage without a house. 2. Labour. He took much pains. 3. Promise. It looked fair. 4. Fall. The fall of a soul! Ruinous. (E. Andrews, LL. D.)
II. They are PRACTICABLE. It Was no impossible ideal. God has provided helpful agencies. 1. The agency of the Holy Ghost. 2. A means of Christian holiness is the earthly life of the personal and human Christ. 3. There is the encouragement of conscious progress. III. The sayings of Christ are AUTHORITATIVE. IV. The sayings of Christ are IMPERATIVE. (H. Allele.)
2. There is a Rock provided for us, on which we may safely build our house. 3. On this Rock we must build if we would escape everlasting destruction. 4. The danger of delaying to place your building upon the right foundation. (E. Cooper.) I. WHEREIN THESE TWO BUILDERS RESEMBLED EACH OTHER. 1. They both heard Christ's sayings. 2. They both saw the necessity of building a refuge. 3. They both actually erected a house. 4. Both houses were exposed to storms. 5. Both builders rest securely in their houses. II. WHEREIN THEY DIFFERED. 1. In their characters. 2. In their practice — one was a hearer, the other a doer. 3. In their judgments of the foundation. 4. In the final issue. III. THE CONSEQUENCES WHICH FOLLOWED. 1. The fallen house involves the eternal ruin of the inmate. 2. It is a disappointment of fondly-cherished hopes. 3. It is fall, total and irreparable, for ever. 4. The inmate in the other house is in no danger. 5. He lives in peace and plenty on earth. 6. He shall reign with God in glory. (J. B. Baker.)
1. Both profess to be religious. Both build a house. 2. Both have their religion put to the test. II. THE POINTS OF DIFFERENCE BETWEEN THEM. 1. In their conduct. The one indolent, the other was laborious; one idly plants his house, the other digs for foundation. 2. In the foundation of their hopes. 3. In their end, How wise the genuine believer! How foolish the unconverted professor! (C. Clayton, M. A.)
2. There are a few persons who are fond of looking at foundations, and questioning whether they rest on the right place; others make the far more vital mistake of not searching into them enough. 3. Foundations are found, after much search, in deep places; certain floating ideas about religion are not enough to build a life upon — such as "He is a kind God, and will not punish." 4. The Spirit of God shows a man the Rock. (J. Vaughan, M. A.)
(J. Vaughan, M. A.)
1. They were equally impressed with the need of building a house. 2. They were both alike resolved to obtain a house. 3. They were equally well skilled in architecture. 4. They both persevered and finished their structure. II. THEIR HOUSES. 1. The chief apparent difference between the two edifices probably was this, that one of them built his house more quickly than the other, 2. One was built with far less trouble than the other. 3. The main difference lay out of sight — underground. III. THE COMMON TRIAL OF THE TWO HOUSES. IV. THE DIFFERENT RESULTS OF THE TRIALS. (C. H. Spurgeon.)
1. Because, according to the economy of God's working upon the hearts of men, nothing but practice can change our corrupt nature; and practice continued in, by the grace of God, will. 2. Because action is the highest perfection and drawing forth of the utmost power, vigour, and activity of man's nature. 3. Because the main drift of religion is the active part of it. (1) (2) II. THOSE FALSE AND SANDY FOUNDATIONS WHICH MANY VENTURE TO BUILD UPON, AND ARE ACCORDINGLY DECEIVED BY. 1. An unoperative faith. 2. Honesty of intention. 3. Party and singularity. III. WHENCE IT IS THAT SUCH ILL-FOUNDED STRUCTURES ARE, UPON TRIAL, SURE TO FALL. The force and opposition from without. Satan. (R. South, D. D.)
II. The practical attention they demand. III. The dispositions of mind necessary for the due reception and practice of the truth. 1. A holy vigilance against whatever may prove an obstacle; custom, curiosity, criticism. 2. To cherish whatever may be likely to promote the due reception of the gospel, freedom of the mind from worldly entanglements; there must be reverence for the truth, docility, self-application, faith in the Son of God, prayer. IV. THE INVIOLABLE SAFETY OF SUCH HEARERS OF THE WORD. 1. The faith and hope of the Christian may be rudely assailed in the present life. 2. However assailed the Christian is secure. (J. E. Good.)
1. It applies to all who build their hope of heaven upon the mere belief of the doctrines of Christianity. 2. The individual who builds upon his own goodness, and rejects, either in part or whole, the atonement of the Lord Jesus Christ. 3. The foolish builder represents likewise the hearer of the gospel, on whose mind its Divine truths only partially operate. 4. The persons on whose minds the influence of the Word is transient, II. THE FEARFUL AND TREMENDOUS OVERTHROW WHICH AWAITS SUCH HEARERS OF THE WORD. 1. As regards the time of its occurrence. It fell in the storm, when the builder had most need of it. 2. It was great as to the sacrifice of property. The plans and toils of the wicked are vain. 3. It was great because it was irreparable. Too late to build another. (J. E. Good.)
I. WE ARE ALL OF US BUILDERS. People are often building something quite different from what they fancy. A man fancies lie is building a fortune, when in reality he is building a prison for himself. Some persons go on building for sixty years, and have nothing to show worth calling a life. II. If we would build safely and well WE MUST BUILD ON A RIGHT FOUNDATION. It is so in small things. The want of a good foundation does not always show at once, but sooner or later the trial comes. 1. Sometimes it is the temptations of worldly companionship and influence that try our foundations. 2. Sometimes it is sorrow. 3. Sometimes sickness searches out the hidden weakness of the foundation. (E. R. Conder, D. D.)
(E. R. Conder, D. D.)
(E. R. Conder, D. D.)
(E. R. Conder, D. D.)
(E. R. Conder, D. D.)
(E. R. Conder, D. D.)
1. The wonderful literary beauty of the language cannot have been unobserved by any one. 2. Then we have remarked the desultory arrangement and the apparently disconnected progress of ideas. 3. Chiefly, however, all of us have perceived the one great absence in this discourse, I might almost say lack, as we contemplated it from our Christian outlook. There is no allusion to the atonement. Christ is here as the preaching prophet, not as the atoning priest. 4. Hence the history of the Sermon affords a conspicuous example of the way in which men sometimes pervert God's Word. They say, "Our sufficient creed is the Sermon on the Mount." 5. Many of us would admit this statement, for we remember a startling and supernatural reach of requirement in this discourse — "Be ye therefore perfect," &c, II. THE PURPOSE Of this Sermon. 1. We find in it the description of a character. 2. We find in it a rule of life. 3. A standard of spiritual and experimental attainment. 4. We find in this Sermon an instrument of condemnation. 5. We find in it an incitement to holiness. (C. S. Robinson,D. D.)
1. Admiration. 2. Some were penetrated with the importance of the word, and became " renewed in the spirit of their mind." It is not so much information, as vital impression which the masses of the people require. II. The CAUSE to which it is ascribed — "For he taught them," etc. 1. His doctrine. 2. His manner. There was a combination of dignity, earnestness, and affection. III. A few points of INSTRUCTION which the whole conveys. 1. The true nature of personal religion. 2. To exercise Christian charity towards all mankind. 3. Never to despair of the Salvation of any of the human family. 4. A lesson of caution to all who attend the ministry of the Word. (J. E. Good.)
(J. Scott.)
(W. H. H. Murray.)
II. THE EFFECT WHICH IT HAD UPON THE MINDS OF THE SURROUNDING MULTITUDE. 1. These may be an astonishment of delight and approbation. 2. It may be a feeling of voluntary unbelief. 3. The high and irresistible authority with which He taught these holy truths. III. THE PROMISED REWARD OF OBEDIENCE TO THE DOCTRINE OF CHRIST — "He shall in no wise lose his reward." 1. Because the Lord has said it. 2. Because godliness with contentment is gain. 3. Because godliness is profitable unto all things, having promise of the life that now is and of that which is to come" 4. Because if these things be in you and abound, they make you that ye be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. 5. Because though they walk through the valley of the shadow of death they will fear no evil. (S. Morrell.)
(U. P. Philpot, M. A.)
(U. P. Philpot, M. A.)
1. In declaring His pre-existence. 2. In declaring His identity with the Godhead. 3. In assuming Divine prerogatives. 4. In arrogating exclusive rights, and exhausting in Himself the similitude of things.Lessons: 1. A proof that Christ was what He professed to be. 2. This was the only consistent course. 3. An audacious Christ should have an audacious Church. (J. Parker, D. D.)
1. It was the authority of truth. There was no artifice or affectation in His manner; no excess; solemnity. Earnestness of conviction apparent. 2. It was derived from the intrinsic truth of the doctrines which Jesus communicated, as from the sincerity with which they were taught. 3. It arose from the purity of His character. It was the authority of a good life. 4. It was the authority of heaven. The Divine assistance was afforded to Jesus; God confirmed what He said, and miracles were wrought. We are too familiar with Christ's doctrine to be astonished at it. (F. W. P. Greenwood, D. D.)
(Hare.)
1. He had nothing higher to represent than Himself. 2. He had nothing that the world required more than Himself. II. HE was A MODEL AS TO THE MANNER OF HIS TEACHING, which was unconventional. 1. His positiveness. 2. His self-assurance. 3. His naturalness. 4. His freshness. 5. His suggestiveness. 6. His definiteness. 7. His tenderness. 8. His faithfulness. 9. His consistency. 10. His devoutness. (D. Thomas, D. D.) The Biblical Illustrator, Electronic Database. Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc. All rights reserved. Used by permission. BibleSoft.com Bible Hub |