Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here, I. A caution against judging Mat 7:1, Mat 7:2. There are those whose office it is to judge - magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now. Now observe, 1. The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam 3:1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam 4:11. We must not despise him, nor set him at nought, Rom 14:10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him. 2. The reason to enforce this prohibition. That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him (Gen 16:12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, Jam 3:1. Both parties must appear before him (Rom 14:10), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom 14:10. The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, Mat 7:2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Jdg 1:7. See also Rev 13:10; Rev 18:6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job 31:14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads. II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here, 1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, Mat 7:3-5. Here is, (1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo - Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, Mat 7:5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; "For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I prae, sequar - Go you before, I will follow. See Rom 2:21. [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself (Gal 6:1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself." (2.) Here is a good rule for reprovers, Mat 7:5. Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his." A man's offence will never be his defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, Ti1 3:2, Ti1 3:7. The snuffers of the sanctuary were to be of pure gold. 2. It is not every one that is fit to be reproved; Give not that which is holy unto the dogs, Mat 7:6. This may be considered, either, (1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Act 13:41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches, as they were (Luk 11:45; Jer 6:10), therefore give not to dogs and swine (unclean creatures) holy things. Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Pro 25:12), and a wise reproof is like an excellent oil (Psa 141:5); it is a tree of life (Pro 3:18). [2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long walked in the way of sinners, that they have sat down in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with the dog to his vomit, and with the sow to her wallowing in the mire. [3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being dogs and swine. Those are to be reckoned such, who hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. Ch2 25:16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened. It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the good, bad, by judging all professors to be hypocrites; so we must take heed of calling the bad, desperate, by judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will turn again and rend them. Let them not be righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and precious is the blood of his subjects to him.

Our Saviour, in the foregoing chapter, had spoken of prayer as a commanded duty, by which God is honoured, and which, if done aright, shall be rewarded; here he speaks of it as the appointed means of obtaining what we need, especially grace to obey the precepts he had given, some of which are so displeasing to flesh and blood. I. Here is a precept in three words to the same purport, Ask, Seek, Knock (Mat 7:7); that is, in one word, "Pray; pray often; pray with sincerity and seriousness; pray, and pray again; make conscience of prayer, and be constant in it; make a business of prayer, and be earnest in it. Ask, as a beggar asks alms." Those that would be rich in grace, must betake themselves to the poor trade of begging, and they shall find it a thriving trade. "Ask; represent your wants and burthens to God, and refer yourselves to him for support and supply, according to his promise. Ask as a traveller asks the way; to pray is to enquire of God, Eze 36:37. Seek, as for a thing of value that we have lost, or as the merchantman that seeks goodly pearls. Seek by prayer, Dan 9:3. Knock, as he that desires to enter into the house knocks at the door." We would be admitted to converse with God, would be taken into his love, and favour, and kingdom; sin has shut and barred the door against us; by prayer, we knock; Lord, Lord, open to us. Christ knocks at our door (Rev 3:20; Sol 5:2); and allows us to knock at his, which is a favour we do not allow to common beggars. Seeking and knocking imply something more than asking and praying. 1. We must not only ask but seek; we must second our prayers with our endeavors; we must, in the use of the appointed means, seek for that which we ask for, else we tempt God. When the dresser of the vineyard asked for a year's respite for the barren fig-tree, he added, I will dig about it, Luk 13:7, Luk 13:8. God gives knowledge and grace to those that search the scriptures, and wait at Wisdom's gates; and power against sin to those that avoid the occasions of it. 2. We must not only ask, but knock; we must come to God's door, must ask importunately; not only pray, but plead and wrestle with God; we must seek diligently; we must continue knocking; must persevere in prayer, and in the use of means; must endure to the end in the duty. II. Here is a promised annexed: our labour in prayer, if indeed we do labour in it, shall not be in vain: where God finds a praying heart, he will be found a prayer-hearing God; he shall give thee an answer of peace. The precept is threefold, ask, seek, knock; there is precept upon precept; but the promise is sixfold, line upon line, for our encouragement; because a firm belief of the promise would make us cheerful and constant in our obedience. Now here, 1. The promise is made, and made so as exactly to answer the precept, Mat 7:7. Ask, and it shall be given you; not lent you, not sold you, but given you; and what is more free than gift? Whatever you pray for, according to the promise, whatever you ask, shall be given you, if God see it fit for you, and what would you have more? It is but ask and have; ye have not, because ye ask not, or ask not aright: what is not worth asking, is not worth having, and then it is worth nothing. Seek, and ye shall find, and then you do not lose your labour; God is himself found of those that seek him, and if we find him we have enough. "Knock, and it shall be opened; the door of mercy and grace shall no longer be shut against you as enemies and intruders, but opened to you as friends and children. It will be asked, who is at the door? If you be able to say, a friend, and have the ticket of promise ready to produce in the hand of faith, doubt not of admission. If the door be not opened at the first knock, continue instant in prayer; it is an affront to a friend to knock at his door, and then go away; though he tarry, yet wait." 2. It is repeated, Mat 7:8. It is to the same purport, yet with some addition. (1.) It is made to extend to all that pray aright; "Not only you my disciples shall receive what you pray for, but every one that asketh, receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, they are all alike welcome to the throne of grace, if they come in faith: for God is no respecter of persons." (2.) It is made so as to amount to a grant, in words of the present tense, which is more than a promise for the future. Every one that asketh, not only shall receive, but receiveth; by faith, applying and appropriating the promise, we are actually interested and invested in the good promised: so sure and inviolable are the promises of God, that they do, in effect, give present possession: an active believer enters immediately, and makes the blessings promised his own. What have we in hope, according to the promise, is as sure, and should be as sweet, as what we have in hand. God hath spoken in his holiness, and then Gilead is mine, Manasseh mine (Psa 108:7, Psa 108:8); it is all mine own, if I can but make it so by believing it so. Conditional grants become absolute upon the performance of the condition; so here, he that asketh, receiveth. Christ hereby puts his fiat to the petition; and he having all power, that is enough. 3. It is illustrated, by a similitude taken from earthly parents, and their innate readiness to give their children what they ask. Christ appeals to his hearers, What man is there of you, though never so morose and ill-humoured, whom if his son ask bread, will he give him a stone? Mat 7:9, Mat 7:10. Whence he infers (Mat 7:11), If ye then, being evil, yet grant your children's requests, much more will your heavenly Father give you the good things you ask. Now this is of use, (1.) To direct our prayers and expectations. [1.] We must come to God, as children to a Father in heaven, with reverence and confidence. How naturally does a child in want or distress run to the father with its complaints; My head, my head; thus should the new nature send us to God for supports and supplies. [2.] We must come to him for good things, for those he gives to them that ask him; which teaches us to refer ourselves to him; we know not what is good for ourselves (Ecc 6:12), but he knows what is good for us, we must therefore leave it with him; Father, thy will be done. The child is here supposed to ask bread, that is necessary, and a fish, that is wholesome; but if the child should foolishly ask for a stone, or a serpent, for unripe fruit to eat, or a sharp knife to play with, the father, though kind, is so wise as to deny him. We often ask that of God which would do us harm if we had it; he knows this, and therefore does not give it to us. Denials in love are better than grants in anger; we should have been undone ere this if we had had all we desired; this is admirably well expressed by a heathen, Juvenal, Sat. 10. Permittes ipsis expendere numinibus, quid Conveniat nobis, rebusque sit utile nostris, Nam pro jucundis aptissima quaeque dabunt dii. Carior est illis homo, quam sibi: nos animorum Impulsu, et caeca, magnaque cupidine ducti, Conjugium petimus, partumque uxoris; at illis Notum est, qui pueri, qualisque futura sit uxor. Entrust thy fortune to the powers above. Leave them to manage for thee, and to grant What their unerring wisdom sees thee want: In goodness, as in greatness, they excel; Ah, that we lov'd ourselves but half so well! We, blindly by our headstrong passions led, Seek a companion, and desire to wed; Then wish for heirs: but to the gods alone Our future offspring and our wives are known. (2.) To encourage our prayers and expectations. We may hope that we shall not be denied and disappointed: we shall not have a stone for bread, to break our teeth (though we have a hard crust to employ our teeth), nor a serpent for a fish, to sting us; we have reason indeed to fear it, because we deserve it, but God will be better to us than the desert of our sins. The world often gives stones for bread, and serpents for fish, but God never does; nay, we shall be heard and answered, for children are by their parents. [1.] God has put into the hearts of parents a compassionate inclination to succour and supply their children, according to their need. Even those that have had little conscience of duty, yet have done it, as it were by instinct. No law was ever thought necessary to oblige parents to maintain their legitimate children, nor, in Solomon's time, their illegitimate ones. [2.] He has assumed the relation of a Father to us, and owns us for his children; that from the readiness we find in ourselves to relieve our children, we may be encouraged to apply ourselves to him for relief. What love and tenderness fathers have are from him; not from nature but from the God of nature; and therefore they must needs be infinitely greater in himself. He compares his concern for his people to that of a father for his children (Psa 103:13), nay, to that of a mother, which is usually more tender, Isa 66:13; Isa 49:14, Isa 49:15. But here it is supposed, that his love, and tenderness, and goodness, far excel that of any earthly parent; and therefore it is argued with a much more, and it is grounded upon this undoubted truth, that God is a better Father, infinitely better than any earthly parents are; his thoughts are above theirs. Our earthly fathers have taken care of us; we have taken care of our children; much more will God take care of his; for they are evil, originally so; the degenerate seed of fallen Adam; they have lost much of the good nature that belonged to humanity, and among other corruptions, have that of crossness and unkindness in them; yet they give good things to their children, and they know how to give, suitably and seasonably; much more will God, for he takes up when they forsake, Psa 27:10. And, First, God is more knowing; parents are often foolishly fond, but God is wise, infinitely so; he knows what we need, what we desire, and what is fit for us. Secondly, God is more kind. If all the compassions of all the tender fathers in the world were crowded into the bowels of one, yet compared with the tender mercies of our God, they would be but as a candle to the sun, or a drop to the ocean. God is more rich, and more ready to give to his children than the fathers of our flesh can be; for he is the Father of our spirits, an ever-loving, ever-living Father. The bowels of Fathers yearn even towards undutiful children, towards prodigals, as David's toward Absalom, and will not all this serve to silence disbelief?