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Matthew 7:12. All things whatsoever you would wish The word therefore (οὖν) is superfluous, as we often find such particles occurring, and without any addition to the sense, in detached sentences.⁴⁶⁷⁴⁶⁷     Greek proverbs, even when exhibited in a detached form, are frequently introduced by ἀλλὰ and γὰρ, and similar particles, instances of which must be familiar to the classical reader. ̔Αλλ ᾿ οὐ τὸ μέγα ευ ἐστι, τὸ δὲ εὖ μέγα. “But not what is great is excellent, but what is excellent is great.” ́̔Ινα γὰρ δέος, ἔνθα καὶ αἰδὼς” For where fear is, there also is shame.” Πόνος γὰρ ὡς λέγουσιν, εὐκλεϊης, πατὴρ. “For labor, as they say, is the father of glory. The fact chiefly to be noticed here is, that such particles came to be regarded as a part of the proverb, and were hardly ever separated from it: though their use must originally have been elliptical, like that of γὰρ, which opens many a reply in Greek dialogues. — Ed. I have already said, that Matthew does not give here a single discourse, but a summary of doctrine collected out of many sermons. We must, therefore, read this sentence by itself. It is an exhortation to his disciples to be just, and contains a short and simple definition of what justice means. We are here informed, that the only reason why so many quarrels exist in the world, and why men inflict so many mutual injuries on each other, is, that they knowingly and willingly trample justice under their feet, while every man rigidly demands that it shall be maintained towards himself.

Where our own advantage is concerned, there is not one of us, who cannot explain minutely and ingeniously what ought to be done. And since every man shows himself to be a skillful teacher of justice for his own advantage, how comes it, that the same knowledge does not readily occur to him, when the profit or loss of another is at stake, but because we wish to be wise for ourselves only, and no man cares about his neighbors? What is more, we maliciously and purposely shut our eyes upon the rule of justice, which shines in our hearts. Christ therefore shows, that every man may be a rule of acting properly and justly towards his neighbors, if he do to others what he requires to be done to him. He thus refutes all the vain pretenses, which men contrive for hiding or disguising their injustice. Perfect justice would undoubtedly prevail among us, if we were as faithful in learning active charity, (if we may use the expression,) as we are skillful in teaching passive charity.⁴⁶⁸⁴⁶⁸     “Si nous estions aussi bons disciples a prattiquer la charite active (si ainsi faut dire) comme nous sommes subtils docteurs a prescher la charite passive.” — “If we were as good scholars in practising active charity, (if I may so express it,) as we are dexterous instructors in preaching passive charity.”

For this is the law and the prophets Our Lord does not intend to say, that this is the only point of doctrine laid down in the law and the prophets, but that all the precepts which they contain about charity, and all the laws and exhortations found in them about maintaining justice, have a reference to this object. The meaning is, that the second table of the law is fulfilled, when every man conducts himself in the same manner towards others, as he wishes them to conduct themselves towards him. There is no need, he tells us, of long and involved debates, if this simplicity is preserved, and if men do not, by inordinate self-love, efface the rectitude which is engraven on their hearts.

13. Enter in by the strait gate As nothing is more opposed to the flesh than the doctrine of Christ, no man will ever make great proficiency in it who has not learned to confine his senses and feelings, so as to keep them within those boundaries, which our heavenly Teacher prescribes for curbing our wantonness. As men willingly flatter themselves, and live in gaiety and dissipation, Christ here reminds his disciples, that they must prepare to walk, as it were, along a narrow and thorny road But as it is difficult to restrain our desires from wicked licentiousness and disorder, he soothes this bitterness by a joyful remuneration, when he tells us, that the narrow gate, and the narrow road, lead to life Lest we should be captivated, on the other hand, by the allurements of a licentious and dissolute life, and wander as the lust of the flesh draws us,⁴⁶⁹⁴⁶⁹     (“Comme facilement les appetits de la chair nous tirent en leurs filets;”) —(“as the appetites of the flesh easily draw us into their nets.”) he declares that they rush headlong to death, who choose to walk along the broad road, and through the wide gate, instead of keeping by the strait gate, and narrow way, which lead to life

He expressly says, that many run along the broad road: because men ruin each other by wicked examples.⁴⁷⁰⁴⁷⁰     “Pource que les hommes se poussent les uns les autres au chemin de damnation par mauvais exemple;” — “because men urge each other on in the road to damnation by bad example.” For whence does it arise, that each of them knowingly and wilfully rushes headlong, but because, while they are ruined in the midst of a vast crowd, they do not believe that they are ruined? The small number of believers, on the other hand, renders many persons careless. It is with difficulty that we are brought to renounce the world, and to regulate ourselves and our life by the manners of a few. We think it strange that we should be forcibly separated from the vast majority, as if we were not a part of the human race. But though the doctrine of Christ confines and hems us in, reduces our life to a narrow road, separates us from the crowd, and unites us to a few companions, yet this harshness ought not to prevent us from striving to obtain life.

It is sufficiently evident from Luke’s Gospel, that the instruction, which we are now considering, was uttered by Christ at a different time from that on which he delivered the paradoxes,⁴⁷¹⁴⁷¹     “Quand il a prononce ces sentences que nous avons veues par ci de-vant, monstrant tout au contraire de l’opinion commune;” — “when he pronounced those sentences which we have formerly seen, showing it to be altogether contrary to the common opinion.” which we have formerly examined, about a happy life, (Matthew 5:3-12,) and laid down to them the rule of prayer. And this is what I have repeatedly hinted, that the instructions which are related by the other Evangelists, at different times, according to the order of the history, were here collected by Matthew into one summary, that he might bring more fully under our view the manner in which Christ taught his disciples. I have therefore thought it best to introduce here the whole passage from Luke, which corresponds to this sentence. While I have been careful to inform my readers, as to the order of time which is observed by Luke, they will forgive me, I hope, for not being more exact⁴⁷²⁴⁷²     “Si je n'ay pas este plus scrupuleux ou curieux en conferant les passages tendans a un mesme poinct de doctrine;” — “if I have not been more careful or exact in comparing the passages relating to the same point of doctrine.” than Matthew in the arrangement of the doctrine.

Matthew 7:15. But beware of false prophets These words were intended to teach, that the Church would be exposed to various impositions, and that consequently many would be in danger of falling from the faith, if they were not carefully on their guard. We know what a strong propensity men have to falsehood, so that they not only have a natural desire to be deceived, but each individual appears to be ingenious in deceiving himself. Satan, who is a wonderful contriver of delusions, is constantly laying snares to entrap ignorant and heedless persons. It was a general expectation among the Jews that, under the reign of Christ, their condition would be delightful, and free from all contest or uneasiness. He therefore warns his disciples that, if they desire to persevere, they must prepare themselves to avoid the snares of Satan. It is the will of the Lord, (as has been already said,) that his Church shall be engaged in uninterrupted war in this world. That we may continue to be his disciples to the end, it is not enough that we are merely submissive, and allow ourselves to be governed by his Word. Our faith, which is constantly attacked by Satan, must be prepared to resist.

It is of the greatest consequence, undoubtedly, that we should suffer ourselves to be directed by good and faithful ministers of Christ: but as false teachers, on the other hand, make their appearance, if we do not carefully watch, and if we are not fortified by perseverance, we shall be easily carried off from the flock. To this purpose also is that saying of Christ:

“The sheep hear the voice of the shepherd; and a stranger
they do not follow, but flee from him,” (John 10:3, 5)

Hence too we infer, that there is no reason why believers should be discouraged or alarmed, when wolves creep into the fold of Christ, when false prophets endeavor to corrupt the purity of the faith by false doctrines. They ought rather to be aroused to keep watch: for it is not without reason that Christ enjoins them to be on their guard. Provided that we are not led astray through our own sluggishness, we shall be able to avoid every kind of snares; and, indeed, without this confidence, we would not have the courage necessary for being on our guard. Now that we know that the Lord will not fail to perform his promises, whatever may be the attacks of Satan, let us go boldly to the Lord, asking from him the Spirit of wisdom, by whose influences he not only seals on our hearts the belief of his truth, but exposes the tricks and impositions of Satan, that we may not be deceived by them. When Christ says, that they come to us in sheep’s clothing, but inwardly are ravening wolves, his meaning is, that they do not want a very plausible pretense, if prudence be not exercised in subjecting them to a thorough examination.

16. From their fruits you shall know them Had not this mark of distinction been added, we might have called in question the authority of all teachers without exception. If there is a mortal danger to be dreaded in teachers, and if we see no way of avoiding it, we shall be under the necessity of holding them all suspected: and there will be no better or shorter method than to keep our ears shut against them all. We see that ungodly men, to screen themselves when rejecting every kind of doctrine, hold out this danger, and that weak and ill-informed persons remain in a state of perplexity. That our reverence for the Gospel, and for its faithful ministers and teachers, may not be diminished, Christ enjoins us to form our opinion of the false prophets from their fruits It is with a very bad grace that the Papists, in order to excite hatred against us, quote directly this exhortation of Christ, Beware of false prophets, and by their clamors induce ignorant people to avoid us, without knowing why. But whoever desires to follow our Lord’s advice must judge wisely and with just discretion. For ourselves, we not only acknowledge freely that men ought to beware of false prophets, but we carefully and earnestly exhort simple people to beware of them. Only we warn them that, agreeably to the rule which Christ has laid down, they should first make a strict examination, that simple people may not reject the pure Word of God, and suffer the punishment of their own rashness. There is a wide difference between wise caution and perverse squeamishness.⁴⁷⁶⁴⁷⁶     “Il y a grande difference entre une bonne facon de se donner garde d'estre trompe, et un deboutement temeraire sans savoir pourquoy.” — “There is a great difference between a proper method of guarding against being deceived, and a hasty rejection without knowing, why.” It is a heinous wickedness in the Papists to repeal the command of Christ, by infusing into unhappy persons an unfounded dread,⁴⁷⁷⁴⁷⁷     “Par une vaine crainte, qu'ils leur proposent;” — “by a vain dread which they hold out to them.” which deters them from making inquiry. Let this be regarded by us as a first principl that those who tremblingly reject or avoid a doctrine unknown to them, act improperly, and are very far from obeying the command of Christ.

It now remains to be seen, what are the fruits which Christ points out. Those who confine them to the life are, in my opinion, mistaken. As pretended sanctity, and I know not what masks belonging to greater austerity of life, are frequently held out by some of the worst impostors, this would be a very uncertain test. Their hypocrisy, I do own, is at length discovered; for nothing is more difficult than to counterfeit virtue. But Christ did not intend to submit his doctrine to a decision so unjust in itself, and so liable to be misunderstood, as to have it estimated by the life of men. Under the fruits the manner of teaching is itself included, and indeed holds the chief place: for Christ proves that he was sent by God from this consideration, that

“he seeketh not his own glory,
but the glory of the Father who sent him,” (John 7:18.)

Is it objected, that few persons are endued with such acuteness, as to distinguish good fruits from bad? I answer, as I have already said: Believers are never deprived of the Spirit of wisdom, where his assistance is needful, provided they distrust themselves, renounce their own judgment, and give themselves up wholly to his direction. Let us remember, however, that all doctrines must be brought to the Word of God as the standard, and that, in judging of false prophets, the rule of faith holds the chief place. We must also consider what God enjoins on his prophets and the ministers of his word: for in this way their faithfulness may be easily ascertained. If, for example, we place before our minds what Paul requires in bishops, (1 Timothy 3:1-7; Titus 1:6-9,) that description will be sufficient of itself to condemn the whole mass of Popery: for the Popish priests seem as if they purposely intended to present an opposite picture. There is no reason to wonder, therefore, if they forbid men to form a judgment of false prophets. But this passage clearly shows, that their titles ought to go for nothing, and that not much regard ought to be had even to their calling, if those who receive the name of pastors, and are called to the office of teachers, do not faithfully answer to their charge.

Do men gather grapes from thorns, or figs from thistles? By these proverbs, which were then in common use and universally received, Christ confirms his statement, that no man can be deceived by false prophets, unless he is wilfully blind: for the fruits as plainly discover upright servants of God, and unfaithful workmen, as the fruits point out the nature of the tree.

Matthew 7:21. Not every one that saith to me, Lord, Lord. Christ extends his discourse farther: for he speaks not only of false prophets, who rush upon the flock to tear and devour, but of hirelings, who insinuate themselves, under fair appearances, as pastors, though they have no feeling of piety.⁴⁷⁸⁴⁷⁸     “Combien qu'au dedans ils n'ayent point d'affection de crainte de Dieu;” — “though at bottom they have no feeling of the fear of God.” This doctrine embraces all hypocrites, whatever may be their rank or station, but at present he refers particularly to pretended teachers,⁴⁷⁹⁴⁷⁹     “Les docteurs feints et doubles;” — “reigned and deceitful teachers.” who seem to excel others. He not only directs his discourse to them, to rouse them from the indifference, in which they lie asleep like drunk people, but also warns believers, not to estimate such masks beyond their proper value. In a word, he declares that, so soon as the doctrine of the Gospel shall have begun to bear fruit by obtaining many disciples, there will not only be very many of the common people who falsely and hypocritically submit to it, but even in the rank of pastors there will be the same treachery, so that they will deny by their actions and life what they profess with the mouth.⁴⁸⁰⁴⁸⁰     “Ce qu'ils enseignent et confessent de bouche;” — “what they teach and confess with the mouth.” Whoever then desires to be reckoned among the disciples, must labor to devote himself, sincerely and honestly, to the exercises of a new life.

In the Gospel of Luke, it is a general reproof: Why call you me Lord, Lord, and do not the things which I say? But as this corruption proceeds, for the most part, from pretended teachers, and easily finds its way from them into the whole body, so, according to Matthew, our Lord expressly attacks them. To do the will of the Father not only means, to regulate their life and manners, (as philosophers talked⁴⁸¹⁴⁸¹     “Comme les philosophes ont voulu enselgner le monde;” — “as the philosophers wished to teach the world.” ) by the rule of virtues, but also to believe in Christ, according to that saying,

“This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life,”
(John 6:40.)

These words, therefore, do not exclude faith, but presuppose it as the principle from which other good works flow.

22. Many will say to me Christ again summons hypocrites to his judgment-seat, as we showed a little ago from Luke. So long as they hold a place in his Church, they both flatter themselves and deceive others. He therefore declares, that a day is coming, when he will cleanse his barn, and separate the chaff and straw from the pure wheat. To prophesy in the name of Christ is, to discharge the office of teacher by his authority, and, as it were, under his direction. Prophecy is here, I think, taken in a large sense, as in the fourteenth chapter of the Epistle to the Corinthians. He might have simply used the word preach, but purposely employed the more honorable appellation, in order to show more clearly, that an outward profession is nothing, whatever may be its brilliancy in the eyes of men. To do wonderful works in the name of Christ is nothing else than to perform miracles by his power, authority, command, and direction: for, though the word ὁμολογήσω, powers, is sometimes confined to one class of miracles, yet in this and many other passages it denotes every kind of miracles.

23. And then will I confess to them⁴⁸²⁴⁸²     “Et lors je leur diray ouvertement;” — “and then will I openly say to them.” By using the word ὁμολογήσω, I will confess,⁴⁸³⁴⁸³     “Le mot Grec dont use l'Evangeliste signifie proprement, Je leur confesseray;” — “the Greek word, which the Evangelist uses, literally signifies ‘I will confess to them.’“ Christ appears to allude to the vain boasting, by which hypocrites now vaunt themselves. “They indeed have confessed me with the tongue, and imagine that they have fully discharged their duty. The confession of my name is now heard aloud from their tongue. But I too will confess on the opposite side, that their profession is deceitful and false.” And what is contained in Christ’s confession? That he never reckoned them among his own people, even at the time when they boasted that they were the pillars of the church.

Depart from me. He orders those persons to go out from his presence, who had stolen, under a false title, an unjust and temporary possession of his house. From this passage in our Lord’s discourse Paul seems to have taken what he says to Timothy,

The Lord knoweth who are his: and, let every one who calleth on the name of Christ depart from iniquity, (2 Timothy 2:19.)

The former clause is intended to prevent weak minds from being alarmed or discouraged by the desertion of those who had a great and distinguished reputation:⁴⁸⁴⁴⁸⁴     “D’aucuns qui auront en grand bruit, et auront este fort estimez;”— “of any who shall have made great noise, and shall have been greatly esteemed.” for he declares that they were disowned by the Lord, though by a vain show they captivated the eyes of men. He then exhorts all those who wish to be reckoned among the disciples of Christ, to withdraw early from iniquity, that Christ may not drive them from his presence, when he shall “separate the sheep from the goats,” (Matthew 25:33.)

Matthew 7:24. Every one, therefore, who heareth As it is often difficult to distinguish the true professors of the Gospel from the false, Christ shows, by a beautiful comparison, where the main difference lies. He represents two houses, one of which was built without a foundation, while the other was well-founded. Both have the same external appearance: but, when the wind and storms blow, and the floods dash against them, the former will immediately fall, while the latter will be sustained by its strength against every assault. Christ therefore compares a vain and empty profession of the Gospel to a beautiful, but not solid, building, which, however elevated, is exposed every moment to downfall, because it wants a foundation. Accordingly, Paul enjoins us to be well and thoroughly founded on Christ, and to have deep roots, (Colossians 2:7,)

“that we may not be tossed and driven about by every wind of doctrine,”
(Ephesians 4:14)

that we may not give way at every attack. The general meaning of the passage is, that true piety is not fully distinguished from its counterfeit,⁴⁸⁵⁴⁸⁵     “Qu'on ne peut pas bien discerner la vraye crainte de Dieu, d'avecques une feintise et vaine apparence d’ icelle;” — “that the true fear of God cannot be well distinguished from a dissembling and vain appearance of it.” till it comes to the trial. For the temptations, by which we are tried, are like billows and storms, which easily overwhelm unsteady minds, whose lightness is not perceived during the season of prosperity.

Who heareth these sayings The relative these denotes not one class of sayings, but the whole amount of doctrine. He means, that the Gospel, if it be not deeply rooted in the mind, is like a wall, which has been raised to a great height, but does not rest on any foundation. “That faith (he says) is true, which has its roots deep in the heart, and rests on an earnest and steady affection as its foundation, that it may not give way to temptations.” For such is the vanity of the human mind, that all build upon the sand, who do not dig so deep as to deny themselves.

28. When Jesus had finished these sayings By these sayings I understand not only the discourse which he delivered when he came down from the mountain, but the rest of the doctrine, which had already been made known to the people. The meaning therefore is, that, where he had given the people, on all sides, a taste of his doctrine, all were seized with astonishment, because a strange, indescribable, and unwonted majesty drew to him the minds of men. What is meant by his teaching them as having authority, and not as the scribes, I have already explained.⁴⁸⁶⁴⁸⁶     A parallel passage in the Gospel of Mark (1:22) having already occurred, the reader will find Calvin's exposition of these remarkable words at page 247 of this volume. — Ed.