Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/82

76 were not only brought to Canaan at last, but had their charges borne through the wilderness. O that we were more thoughtful about the things that are not seen, that are eternal, and then the less thoughtful we should be, and the less thoughtful we should need to be, about the things that are seen, that are temporal! Also regard not your stuff, Gen. 45. 20, 23.

7. The morrow shall take thought for the things of itself; sufficient unto the day is the evil thereof, v. 34. We must not perplex ourselves inordinately about future events, because every day brings along with it its own burden of cares and grievances, as if we look about us, and suffer not our fears to betray the succours which grace and reason offer, it brings along with it its own strength and supply too. So that we are here told,

(1.) That thoughtfulness for the morrow is needless; let the morrow take thought for the things of itself. If wants and troubles be renewed with the day, there are aids and provisions renewed likewise; compassions, that are new every morning, Lam. 3. 22. The saints have a Friend that is their arm every morning, and gives out fresh supply daily, (Isa. 33. 2.) according as the business of every day requires; (Ezra 3. 4.) and so he keeps his people in a constant dependence upon him. Let us refer it therefore to the morrow's strength, to do the morrow's work, and bear the morrow's burden. To-morrow, and the things of it, will be provided for without us; why need we thus anxiously care for that which is so wisely cared for already? This does not forbid a prudent foresight, and preparation accordingly, but a perplexing solicitude, and a prepossession of difficulties and calamities, which may perhaps never come, or if they do, may be easily borne, and the evil of them guarded against. The meaning is, let us mind present duty, and then leave events to God; do the work of the day in its day, and then let to-morrow bring its work along with it.

(2.) That thoughtfulness for the morrow is one of those foolish and hurtful lusts, which they that will be rich fall into, and one of the many sorrows, wherewith they ''pierce themselves through. Sufficient unto the day is the evil thereof''. This present day has trouble enough attending it, we need not accumulate burdens by anticipating our trouble, nor borrow perplexities from to-morrow's evils to add to those of this day. It is uncertain what to-morrow's evils may be, but whatever they be, it is time enough to take thought about them when they come. What a folly is it to take that trouble upon ourselves this day by care and fear, which belongs to another day, and will be never the lighter when it comes? Let us not pull that upon ourselves all together at once, which Providence has wisely ordered to be borne by parcels. The conclusion of this whole matter then is, that it is the will and command of the Lord Jesus, that his disciples should not be their own tormentors, nor make their passage through this world more dark and unpleasant, by their apprehensions of troubles, than God has made it, by the troubles themselves. By our daily prayers we may procure strength to bear us up under our daily troubles, and to arm us against the temptations that attend them, and then let none of these things move us.

CHAP. VII.

This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our conversation aright, both toward God and man; for the design of the christian religion is to make men good, every way good. We have, I. Some rules concerning censure and reproof, v. 1..6. II. Encouragements given us to pray to God for what we need, v. 7..11. III. The necessity of strictness in conversation urged upon us, v. 13, 14. IV. A caution given us to take heed of false prophets, v. 15..20. V. The conclusion of the whole sermon, showing the necessity of universal obedience to Christ's commands, without which we cannot expect to be happy, v. 21..27. VI. The impression which Christ's doctrine made upon his hearers, v. 28, 29.

UDGE not, that ye be not judged. 2. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. 3. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 4. Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye: and, behold, a beam is in thine own eye? 5. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

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, v. 1, 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 of 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 naught, 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, (l.) 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