Title. Matthew- Chapter 7. Data: LuisetReneeandBill.
II. Introduction. Scofield Reference Notes. – Devils – Matthew 7:22
Devils, lit demons. To the reality and personality of demons the N.T. scriptures bear abundant testimony. As to their origin nothing is clearly revealed, but they are not to be confounded with the angels mentioned in 2 Peter 2:4; Jude 1:6.
Summary: Demons are spirits Matthew 12:43; Matthew 12:45 are Satan’s emissaries ; Matthew 12:26; Matthew 12:27; Matthew 25:41 and so numerous as to make Satan’s power practically ubiquitous. Mark 5:9. They are capable of entering and controlling both men and beasts Mark 5:8; Mark 5:11-13 and earnestly seek embodiment, without which, apparently, they are powerless for evil. ; Matthew 12:43; Matthew 12:44; Mark 5:10-12. Demon influence and demon possession are discriminated in the N. T. Instances of the latter are ; Matthew 4:24; Matthew 8:16; Matthew 8:28; Matthew 8:33; Matthew 9:32; Matthew 12:22; Mark 1:32; Mark 5:15; Mark 5:16; Mark 5:18; Luke 8:35; Acts 8:7; Acts 16:16. They are unclean, sullen, violent, and malicious ; Matthew 8:28; Matthew 9:23; Matthew 10:1; Matthew 12:43; Mark 1:23; Mark 5:3-5; Mark 9:17; Mark 9:20; Luke 6:18; Luke 9:39. They know Jesus Christ as Most High God, and recognize His supreme authority ; Matthew 8:31; Matthew 8:32; Mark 1:24; Acts 19:15; James 2:19. They know their eternal fate to be one of torment ; Matthew 8:29; Luke 8:31. They inflict physical maladies ; Matthew 12:22; Matthew 17:15-18; Luke 13:16 but mental disease is to be distinguished from the disorder of mind due to demonical control. Demon influence may manifest itself in religion asceticism and formalism 1 Timothy 4:1-3 degenerating into uncleanness 2 Peter 2:10-12. The sign of demon influence in religion is departing from the faith, i.e. the body of revealed truth in the Scriptures. 1 Timothy 4:1. The demons maintain especially a conflict with believers who would be spiritual. ; Ephesians 6:12; 1 Timothy 4:1-3. All unbelievers are open to demon possession Ephesians 2:2. The believer’s resources, prayer and bodily control Matthew 17:21 “the whole armour of God” Ephesians 6:13-18. Exorcism in the name of Jesus Christ Acts 16:18 was practised for demon possession. One of the awful features of the apocalyptic judgments in which this age will end is an irruption of demons out the abyss. Revelation 9:1-11.
III. Ryrie Study Bible Notes.
7:1-5. “Do not judge.” This does not mean that one is never, in any sense or to any extent, to judge another, for verse 5 indicates that when one’s own life is pure he should “take the speck out” of the brother’s eye. It does mean, however, that a follower of Christ is not not to be contentious.
7:6. The disciples were expected to make moral distinctions and not allow those who reject the invitation of Christ to treat precious things as cheap. “dogs….swine.” Both animals were despised, and represent unholy people.
7:12. The well-known golden rule. It was also taught by the great Jewish rabbis; such as Rabbi Hillel.
7:11-29. In these verses, notice the two ways (vv 13-14), two trees (vv -15-20), two professions (vv 21-23). and two builders (vv 24-29). The “two ways” was a common teaching method in Judaism and Greco-Roman philosophy,
7:21. Obedience to the will of God comes first.
7:29. The scribes had to rely on tradition for authority; Christ’s authority was His own. It disturbed the Pharisees that He had not “credentials” as any official teacher in their system.
IV. Summary. Walvoord Notes. Doing the Will of the Father.
Judging Others, 7,1-6
The final chapter recording the Sermon on the Mount contrasts the true and false way, that is, doing the will of the Father or not doing the will of the Father.
Morgan calls this chapter “a summary of principles of action.” The chapter begins by forbidding hypocritical judgment of others. Those desiring to judge their fellow men are warned that as they judge so they will also be judged. Too often, the one judging, who is able to see a mote or a small speck in his brother’s eye, overlooks the fact that he has a beam, or a splinter in his own eye, which is much larger. Such judgment is hypocrisy, and Jesus declared one should first cast out the beam from his own eye in order to be able to see clearly to help his brother. However, in helping others, care should be exercised to do that which will be really appreciated and helpful. Something holy should not be cast to dogs because they would not appreciate it; and pearls would only be trampled under the feet of swine, and they might turn and injure their benefactor. Help to others should be thoughtful and deliberate.
Encouragement to Pray, 7:7-11
Earlier, Jesus had given them a model prayer. Now assurance was given that God welcomes prayer. They were, accordingly, exhorted to ask, seek, and knock, with the assurance that those who ask, receive; those who seek, find; and those who knock shall find the door open. As Tasker points out, the force of the present imperative in these commands is iterative: the petitioner should be persistent, keep on asking, seeking, knocking. If a son asks bread, would a father give him a stone? Or if he should ask for fish, would he receive a poisonous serpent? In like manner, if men, who naturally are evil, can give good gifts to their children, how much more can God the Father in heaven, who is infinite in His goodness, give good things to them that ask Him? In the kingdom, there is the reassuring fact that God the Father cares for those who are His.
Golden Rule, 7:12
The moral principles outlined in the Sermon of the Mount are summarized Matthew 7:12 in what is often called the golden rule, which has no exact parallel anywhere else in literature. The principle is laid down that what men would ordinarily want others to do to them, so they should do to others, and this rule is the sum of the law and the prophets. As Morgan expresses it, “That is the whole thing.” Morgan goes on to quote Hillel, Socrates, Aristotle, and Confucius as expressing similar sentiments, but concludes, “These are negative and passive; Christ’s comment is positive and active.”
Two Ways, 7:13-14
Entering into the kingdom is likened to going through a narrow gate, in contrast to going through the gate which is wide and broad, leading to destruction. Jesus gave no assurance that the majority will enter the kingdom; He declared that few find the gate leading to life and righteousness. There have been many attempts to soften this hard fact, to deny that few are saved, and to affirm that all will eventually be reconciled to God. There is no justification for ignoring these plain words of Christ.
True and False Teachers, 7:15-20
Jesus warned against false prophets who are like wolves clad in sheep’s clothing, preying upon the flock. Tasker holds that false teachers are part of the cause for the way being narrow and hard to find. False prophets can be known by their fruit. Just as a good tree brings forth good fruit and a bad tree brings forth bad fruit, so it is with prophets. In the orchard, trees that do not bear good fruit are cast into the fire, and disciples of Jesus can expect God, in His time, to deal with those that are false.
True and False Profession, 7:21-23
Not only are there false prophets but there is false profession on the part of some who claim to follow Jesus. Not every one who addresses Him as Lord will enter into the kingdom of heaven, even if they have prophesied in the name of Christ and have cast out demons and have performed wonderful works. The ultimate test is whether they are obedient to the Father and characteristically do His will. This principle does not mean that salvation in the kingdom is secured by works, but it does teach that works are the fruit, or evidence, which are found in a true disciple.
True and False Foundations, 7:24-29
The Sermon on the Mount concludes with a parable. Those who hear and respond in obedience to the sayings of Jesus were declared to be like a wise man building his house upon a rock. The storms which beat and the rains which came did not destroy the house because of its solid foundation. The foolish man, however, who built his house upon the sand, in time of storm, discovered that his house would fall, because he had not built upon that which is eternal and true. As Ironside points out, Christ is the rock, the only sure foundation (Is 28:16; 1 Co 3:11; 1 Pe 2:6-8).
This masterful address, comprehensive and authoritative in its pronouncement, astonished the people. As Ironside expresses it, “Never had such words as these been heard in Israel.” The teaching of Christ was in great contrast to the way the scribes taught and clearly showed that this was the truth of God.
The expression “and it came to pass” (Mt 7:28) is a characteristic transitional expression of Matthew (cf. 9:10; 11:1; 13:53; 19:1; 26:1). A similar expression is found much more frequently, however, in Luke and Acts than it is in Matthew, but it serves to introduce a summary of the reactions to what Jesus said and did.
V. Parting Thoughts. Matthew Chapter 7.
It is important to notice that the entire narrative is Jewish, as Jesus was speaking with Jews, and only Jews. Vs 7 shows conditions of the Godly Kingdom Age, which Isaiah prophesied (Isa 2:1-11; 9:6b-7; 11:1-12; 65:20-25). The last days (Isa 2:2), relate to the last days of Israel, which are the Tribulation and Millennium. The last days of the church are discussed in 1 Tim 4:1-3, and are the days prior to the catching up of the church (1 Thes 4:13-18). Gentiles had no knowledge of the Law,or the prophets, which shows that the conversation in Matt 7 was Jewish. Verse 7:21 relates to Jews at the end of the Tribulation, when they will have the opportunity to accept Jesus as God’s chosen king (Deu 17:14-15), or be refused entry into the Kingdom Age, (Matt 23:39, Luke 23:34-35; Zech 12:2-14:1-9; Matt 24:29-3). Vs 31 is not the rapture, but of God regathering the elect (Jews) to Israel. At the end of the Tribulation, unsaved Jews and Gentiles, who are still alive, will be taken in death to the Great White Throne Judgment (Matt 24:40-41; Jews taken in judgment to the Great White Throne Judgment, in death, or left behind for the kingdom) (Matt 25:31-34, 41, 45-46, Gentiles left for the Kingdom, or taken in death to the Great White Throne Judgement, and cast into the Lake of Fire, as will Jews (Rev 20:11-15). By accepting Jesus as God’s chosen king, living Jews show belief in Jesus as Messiah. Jesus told the disciples that they must believe in Him as Savior (John 3:16), in order to have eternal life. The Apostle Paul made the same statement to the Philippian jailer the in Acts 16:31. Jesus told His disciples that eternal life begins at the time of belief (John 17:3), and that once we have come to belief in Christ, we can not be “unsaved,” per John 10:27-30). In the discussion that Jesus had with Nicodemus in John 3:3, Jesus said that unless we are born again, we can not see the Kingdom of God. Once we are born again, we can not be “unborn;” at that time we have the Spirit of Father, Son, and Holy Spirit dwelling within our spirit; no one can force God’s Spirit from within us (John 12:8-11). By having God’s Holy Spirit dwelling within our spirit, we are constantly taught the things of righteousness (John 15:26; 16:7-11). Nobody but God puts His Spirit within our spirit, therefore, no one, including ourselves, can make God’s Spirit flee from us. In Matthew 7:21, for Jews to do with the will of God is to accept Jesus as God’s chosen king (Deu 17:14-15; Isa 7:14; 9:6b-7; John 14:7-11). Mt 7:21-23 does not relate to those of us who are saved. We don’t beg to get into Heaven; by belief in Christ we are guaranteed such entry. To believe in Jesus is to be born again (John 3:3-8, 16-18).
VI. My Bucket List shows the references that I consult, of theologians and printed resources, whenever I write an article that will be posted. Please find the Pages of my site to find Bucket List.
VII. My Websites To Follow.
https://untotheleastofthese.home.blog/ Book Prep
https://newsandcommentary38395276.wordpress.com/ Thy Kingdom Come