Apologetics Bible
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Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
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Connected primary witness
- Connected ID:
Matthew_7
- Primary Witness Text: Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 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? 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. 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. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow ...
Connected dataset overlay
- Connected ID:
Matthew_7
- Chapter Blob Preview: Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thin...
Chapter frameStart here before opening notes.
Chapter frame
Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
Matthew is the most OT-citation-dense Gospel (~65 explicit citations plus hundreds of allusions), consistently showing fulfillment of OT Scripture. Its opening genealogy (1:1-17) traces the Davidic-Abrahamic covenant line, establishing Jesus' legal right to the Messianic throne. Matthew's Sermon on the Mount (chs. 5-7) remains the most complete statement of Kingdom ethics in ancient literature.
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Matthew 7:1
Greek
Μὴ κρίνετε, ἵνα μὴ κριθῆτε·Me krinete, ina me krithete·
KJV: Judge not, that ye be not judged.
AKJV: Judge not, that you be not judged.
ASV: Judge not, that ye be not judged.
YLT: `Judge not, that ye may not be judged,
Exposition: Matthew 7:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Judge not, that ye be not judged.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:2
Greek
ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν.en o gar krimati krinete krithesesthe, kai en o metro metreite metrethesetai ymin.
KJV: For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
AKJV: For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.
ASV: For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you.
YLT: for in what judgment ye judge, ye shall be judged, and in what measure ye measure, it shall be measured to you.
Commentary WitnessMatthew 7:2Quoted commentary witness
Commentary Witness
Matthew 7:2
Verse 2 For with what judgment - He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:2
Source lane
Apologetics Bible source bundle
Exposition: Matthew 7:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:3
Greek
τί δὲ βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς;ti de blepeis to karphos to en to ophthalmo toy adelphoy soy, ten de en to so ophthalmo dokon oy katanoeis;
KJV: And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
AKJV: And why behold you the mote that is in your brother’s eye, but consider not the beam that is in your own eye?
ASV: And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?
YLT: `And why dost thou behold the mote that is in thy brother's eye, and the beam that is in thine own eye dost not consider?
Commentary WitnessMatthew 7:3Quoted commentary witness
Commentary Witness
Matthew 7:3
Verse 3 And why beholdest thou the mote - Καρφος might be translated the splinter: for splinter bears some analogy to beam, but mote does not. I should prefer this word (which has been adopted by some learned men) on the authority of Hesychius, who is a host in such matters; Καρφος, κεραια ξυλου λεπτη, Karphos is a thin piece of wood, a splinter. It often happens that the faults which we consider as of the first enormity in others are, to our own iniquities, as a chip is, when compared to a large beam. On one side, self-love blinds us to ourselves; and, on the other, envy and malice give us piercing eyes in respect of others. When we shall have as much zeal to correct ourselves, as we have inclination to reprove and correct others, we shall know our own defects better than now we know those of our neighbor. There is a caution very similar to this of our Lord given by a heathen: - Cum tua praevideas oculis mala lippus inunctis: Cur in amicorum vitiis tam cernis acutum, Quam aut aquila, aut serpens Epidaurius? Hor. Sat. lib. 1. sat. 3. l. 25-27 "When you can so readily overlook your own wickedness, why are you more clear-sighted than the eagle or serpent of Epidaurus, in spying out the failings of your friends?" But the saying was very common among the Jews, as may be seen in Lightfoot.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hesychius
- Hor
- Sat
- Epidaurus
- Jews
- Lightfoot
Exposition: Matthew 7:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:4
Greek
ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου· Ἄφες ἐκβάλω τὸ κάρφος ⸀ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ;e pos ereis to adelpho soy· Aphes ekbalo to karphos ek toy ophthalmoy soy, kai idoy e dokos en to ophthalmo soy;
KJV: 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?
AKJV: Or how will you say to your brother, Let me pull out the mote out of your eye; and, behold, a beam is in your own eye?
ASV: Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye?
YLT: or, how wilt thou say to thy brother, Suffer I may cast out the mote from thine eye, and lo, the beam is in thine own eye?
Commentary WitnessMatthew 7:4Quoted commentary witness
Commentary Witness
Matthew 7:4
Verse 4 Or how wilt thou say - That man is utterly unfit to show the way of life to others who is himself walking in the way of death.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:4
Source lane
Apologetics Bible source bundle
Exposition: Matthew 7:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:5
Greek
ὑποκριτά, ἔκβαλε πρῶτον ⸂ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν⸃, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου.ypokrita, ekbale proton ek toy ophthalmoy soy ten dokon, kai tote diablepseis ekbalein to karphos ek toy ophthalmoy toy adelphoy soy.
KJV: 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.
AKJV: You hypocrite, first cast out the beam out of your own eye; and then shall you see clearly to cast out the mote out of your brother’s eye. ¶
ASV: Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.
YLT: Hypocrite, cast out first the beam out of thine own eye, and then thou shalt see clearly to cast out the mote out of thy brother's eye.
Commentary WitnessMatthew 7:5Quoted commentary witness
Commentary Witness
Matthew 7:5
Verse 5 Thou hypocrite - A hypocrite, who professes to be what he is not, (viz. a true Christian), is obliged, for the support of the character he has assumed, to imitate all the dispositions and actions of a Christian; consequently he must reprove sin, and endeavor to show an uncommon affection for the glory of God. Our Lord unmasks this vile pretender to saintship, and shows him that his hidden hypocrisy, covered with the garb of external sanctity, is more abominable in the sight of God than the openly professed and practised iniquity of the profligate. In after times, the Jews made a very bad use of this saying: "I wonder," said Rabbi Zarphon, "whether there be any in this age that will suffer reproof? If one say to another, Cast out the mote out of thine eye, he is immediately ready to answer, Cast out the beam that is in thine own eye." This proverbial mode of speech the Gloss interprets thus: "Cast out? קסים kisim, the mote, that is, the little sin, that is in thy hand: to which he answered, Cast out the great sin that is in thine. So they could not reprove, because all were sinners." See Lightfoot.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christian
- Rabbi Zarphon
- See Lightfoot
Exposition: Matthew 7:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:6
Greek
Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε ⸀καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν καὶ στραφέντες ῥήξωσιν ὑμᾶς.Me dote to agion tois kysin, mede balete toys margaritas ymon emprosthen ton choiron, mepote katapatesoysin aytoys en tois posin ayton kai straphentes rexosin ymas.
KJV: 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.
AKJV: Give not that which is holy to the dogs, neither cast you your pearls before swine, lest they trample them under their feet, and turn again and rend you. ¶
ASV: Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest haply they trample them under their feet, and turn and rend you.
YLT: `Ye may not give that which is holy to the dogs, nor cast your pearls before the swine, that they may not trample them among their feet, and having turned--may rend you.
Commentary WitnessMatthew 7:6Quoted commentary witness
Commentary Witness
Matthew 7:6
Verse 6 Give not that which is holy - Το αγιον, the holy or sacred thing; i.e. any thing, especially, of the sacrificial kind, which had been consecrated to God. The members of this sentence should be transposed thus: - Give not that which is holy unto the dogs, Lest they turn again and rend you: Neither cast ye your pearls before swine, Lest they trample them under their feet The propriety of this transposition is self-evident. There are many such transpositions as these, both in sacred and profane writers. The following is very remarkable: - "I am black but comely; "As the tents of Kedar, as the curtains of Solomon." That is, "I am black as the tents of Kedar, "Comely as the curtains of Solomon." See many proofs of this sort of writing in Mr. Wakefield's Commentary. As a general meaning of this passage, we may just say: "The sacrament of the Lord's supper, and other holy ordinances which are only instituted for the genuine followers of Christ, are not to be dispensed to those who are continually returning like the snarling ill-natured dog to their easily predominant sins of rash judgment, barking at and tearing the characters of others by evil speaking, back biting and slandering; nor to him who, like the swine, is frequently returning to wallow in the mud of sensual gratifications and impurities."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Kedar
- Solomon
- Mr
- Commentary
- Christ
Exposition: Matthew 7:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:7
Greek
Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν.Aiteite, kai dothesetai ymin· zeteite, kai eyresete· kroyete, kai anoigesetai ymin.
KJV: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
AKJV: Ask, and it shall be given you; seek, and you shall find; knock, and it shall be opened to you:
ASV: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:
YLT: `Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you;
Commentary WitnessMatthew 7:7Quoted commentary witness
Commentary Witness
Matthew 7:7
Verse 7 Ask - seek - knock - These three words include the ideas of want, loss, and earnestness. Ask: turn, beggar at, the door of mercy; thou art destitute of all spiritual good, and it is God alone who can give it to thee; and thou hast no claim but what his mercy has given thee on itself. Seek: Thou hast lost thy God, thy paradise, thy soul. - Look about thee - leave no stone unturned there is no peace, no final salvation for thee till thou get thy soul restored to the favor and image of God. Knock: Be in earnest - be importunate: Eternity is at hand! and, if thou die in thy sins, where God is thou shalt never come. Ask with confidence and humility. Seek with care and application. Knock with earnestness and perseverance.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ask
- Seek
- Knock
Exposition: Matthew 7:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:8
Greek
πᾶς γὰρ ὁ αἰτῶν λαμβάνει καὶ ὁ ζητῶν εὑρίσκει καὶ τῷ κρούοντι ⸀ἀνοιγήσεται.pas gar o aiton lambanei kai o zeton eyriskei kai to kroyonti anoigesetai.
KJV: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
AKJV: For every one that asks receives; and he that seeks finds; and to him that knocks it shall be opened.
ASV: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
YLT: for every one who is asking doth receive, and he who is seeking doth find, and to him who is knocking it shall be opened.
Commentary WitnessMatthew 7:8Quoted commentary witness
Commentary Witness
Matthew 7:8
Verse 8 For every one that asketh receiveth - Prayer is always heard after one manner or other. No soul can pray in vain that prays as directed above. The truth and faithfulness of the Lord Jesus are pledged for its success. - Ye Shall receive - ye Shall find - it Shall be opened. These words are as strongly binding on the side of God, as thou shalt do no murder is on the side of man. Bring Christ's word, and Christ's sacrifice with thee, and not one of Heaven's blessings can be denied thee. See on Luk 11:9 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:8
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Jesus
Exposition: Matthew 7:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:9
Greek
ἢ τίς ⸀ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν ⸀αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον— μὴ λίθον ἐπιδώσει αὐτῷ;e tis estin ex ymon anthropos, on aitesei o yios aytoy arton me lithon epidosei ayto;
KJV: Or what man is there of you, whom if his son ask bread, will he give him a stone?
AKJV: Or what man is there of you, whom if his son ask bread, will he give him a stone?
ASV: Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone;
YLT: `Or what man is of you, of whom, if his son may ask a loaf--a stone will he present to him?
Commentary WitnessMatthew 7:9Quoted commentary witness
Commentary Witness
Matthew 7:9
Verse 9 Or what man is there - whom if his son - Men are exhorted to come unto God, with the persuasion that he is a most gracious and compassionate Parent, who possesses all heavenly and earthly good, knows what is necessary for each of his creatures, and is infinitely ready to communicate that which they need most. Will he give him a stone? - Will he not readily give him bread if he have it? This was a proverb in other countries; a benefit grudgingly given by an avaricious man is called by Seneca, panem lapidosum, stony bread. Hence that saying in Plautus: Altera manu, fert lapidem, panem ostentat altera. - In one hand he brings a stone, and stretches out bread in the other.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Parent
- Seneca
- Plautus
Exposition: Matthew 7:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Or what man is there of you, whom if his son ask bread, will he give him a stone?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:10
Greek
⸀ἢ καὶ ⸂ἰχθὺν αἰτήσει⸃— μὴ ὄφιν ἐπιδώσει αὐτῷ;e kai ichthyn aitesei me ophin epidosei ayto;
KJV: Or if he ask a fish, will he give him a serpent?
AKJV: Or if he ask a fish, will he give him a serpent?
ASV: or if he shall ask for a fish, will give him a serpent?
YLT: and if a fish he may ask--a serpent will he present to him?
Commentary Witness (Generated)Matthew 7:10Generated editorial synthesis
Commentary Witness (Generated)
Matthew 7:10
Matthew 7:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Or if he ask a fish, will he give him a serpent?'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 7:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 7:10
Exposition: Matthew 7:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Or if he ask a fish, will he give him a serpent?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:11
Greek
εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν.ei oyn ymeis poneroi ontes oidate domata agatha didonai tois teknois ymon, poso mallon o pater ymon o en tois oyranois dosei agatha tois aitoysin ayton.
KJV: If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?
AKJV: If you then, being evil, know how to give good gifts to your children, how much more shall your Father which is in heaven give good things to them that ask him?
ASV: If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?
YLT: if, therefore, ye being evil, have known good gifts to give to your children, how much more shall your Father who is in the heavens give good things to those asking him?
Commentary WitnessMatthew 7:11Quoted commentary witness
Commentary Witness
Matthew 7:11
Verse 11 If ye, then, being evil - Πονηροι οντες, who are radically and diabolically depraved, yet feel yourselves led, by natural affection, to give those things to your children which are necessary to support their lives, how much more will your Father who is in heaven, whose nature is infinite goodness, mercy, and grace, give good things - his grace and Spirit (πνευμα αγιον, the Holy Ghost, Luk 11:13), to them who ask him? What a picture is here given of the goodness of God! Reader, ask thy soul, could this heavenly Father reprobate to unconditional eternal damnation any creature he has made? He who can believe that he has, may believe any thing: but still God Is Love.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Holy Ghost
- Reader
- God Is Love
Exposition: Matthew 7:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:12
Greek
Πάντα οὖν ὅσα ⸀ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται.Panta oyn osa ean thelete ina poiosin ymin oi anthropoi, oytos kai ymeis poieite aytois· oytos gar estin o nomos kai oi prophetai.
KJV: Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
AKJV: Therefore all things whatever you would that men should do to you, do you even so to them: for this is the law and the prophets. ¶
ASV: All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets.
YLT: `All things, therefore, whatever ye may will that men may be doing to you, so also do to them, for this is the law and the prophets.
Commentary WitnessMatthew 7:12Quoted commentary witness
Commentary Witness
Matthew 7:12
Verse 12 Therefore all things whatsoever ye would that men - This is a most sublime precept, and highly worthy of the grandeur and beneficence of the just God who gave it. The general meaning of it is this: "Guided by justice and mercy, do unto all men as you would have them to do to you, were your circumstances and theirs reversed." Yet this saying may be misunderstood. "If the prisoner should ask the judge, 'whether he would be content to be hanged, were he in his case,' he would answer, 'No.' Then, says the prisoner, do as you would be done to. - Neither of them must do as private men; but the judge must do by him as they have publicly agreed: that is, both judge and prisoner have consented to a law, that if either of them steal he shall be hanged." - Selden. None but he whose heart is filled with love to God and all mankind can keep this precept, either in its spirit or letter. Self-love will feel itself sadly cramped when brought within the limits of this precept; but God hath spoken it: it is the spirit and design of the law and the prophets; the sum of all that is laid down in the Sacred Writings, relative to men's conduct toward each other. It seems as if God had written it upon the hearts of all men, for sayings of this kind may be found among all nations, Jewish, Christian, and Heathen. See many examples in Wetstein's notes.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- No
- Then
- Selden
- Sacred Writings
- Jewish
- Christian
- Heathen
Exposition: Matthew 7:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:13
Greek
Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα ⸂ἡ πύλη⸃ καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς·Eiselthate dia tes stenes pyles· oti plateia e pyle kai eyrychoros e odos e apagoysa eis ten apoleian, kai polloi eisin oi eiserchomenoi di aytes·
KJV: Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:
AKJV: Enter you in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in thereat:
ASV: Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many are they that enter in thereby.
YLT: `Go ye in through the strait gate, because wide is the gate, and broad the way that is leading to the destruction, and many are those going in through it;
Commentary WitnessMatthew 7:13Quoted commentary witness
Commentary Witness
Matthew 7:13
Verse 13 Enter ye in at the strait gate - Our Savior seems to allude here to the distinction between the public and private ways mentioned by the Jewish lawyers. The public roads were allowed to be sixteen cubits broad, the private ways only four. The words in the original are very emphatic: Enter in (to the kingdom of heaven) through This strait gate, δια της στενης πυλης, i.e. of doing to every one as you would he should do unto you; for this alone seems to be the strait gate which our Lord alludes to. For wide is the gate - And very broad, ευρυχωρος, from ευρυς, broad, and χωρος, a place, a spacious roomy place, that leadeth forward, απαγουσα, into That destruction, εις την απωλειαν, meaning eternal misery; intimating, that it is much more congenial, to the revengeful, covetous heart of fallen man, to take every advantage of another, and to enrich himself at his expense, rather than to walk according to the rule laid down before, by our blessed Lord, and that acting contrary to it is the way to everlasting misery. With those who say it means repentance, and forsaking sin, I can have no controversy. That is certainly a gate, and a strait one too, through which every sinner must turn to God, in order to find salvation. But the doing to every one as we would they should do unto us, is a gate extremely strait, and very difficult, to every unregenerate mind.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Lord
Exposition: Matthew 7:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:14
Greek
⸀ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν.oti stene e pyle kai tethlimmene e odos e apagoysa eis ten zoen, kai oligoi eisin oi eyriskontes ayten.
KJV: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
AKJV: Because strait is the gate, and narrow is the way, which leads to life, and few there be that find it. ¶
ASV: For narrow is the gate, and straitened the way, that leadeth unto life, and few are they that find it.
YLT: how strait is the gate, and compressed the way that is leading to the life, and few are those finding it!
Commentary WitnessMatthew 7:14Quoted commentary witness
Commentary Witness
Matthew 7:14
Verse 14 Because strait is the gate - Instead of οτι because, I should prefer τι how, which reading is supported by a great majority of the best MSS., versions, and fathers. How strait is that gate! This mode of expression more forcibly points out the difficulty of the way to the kingdom. How strange is it that men should be unwilling to give up their worldly interests to secure their everlasting salvation! And yet no interest need be abandoned, but that which is produced by injustice and unkindness. Reason, as well as God, says, such people should be excluded from a place of blessedness. He who shows no mercy (and much more he who shows no justice) shall have judgment without mercy. Jam 2:13. Few there be that find it - The strait gate, στενη πυλη, signifies literally what we call a wicket, i.e. a little door in a large gate. Gate, among the Jews, signifies, metaphorically, the entrance, introduction, or means of acquiring any thing. So they talk of the gate of repentance, the gate of prayers, and the gate of tears. When God, say they, shut the gate of paradise against Adam, He opened to him the gate of repentance. The way to the kingdom of God is made sufficiently manifest - the completest assistance is promised in the way, and the greatest encouragement to persevere to the end is held out in the everlasting Gospel. But men are so wedded to their own passions, and so determined to follow the imaginations of their own hearts, that still it may be said: There are few who find the way to heaven; fewer yet who abide any time in it; fewer still who walk in it; and fewest of all who persevere unto the end. Nothing renders this way either narrow or difficult to any person, but sin. Let all the world leave their sins, and all the world may walk abreast in this good way.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Reason
- Gate
- Jews
- When God
- Adam
- Gospel
Exposition: Matthew 7:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:15
Greek
⸀Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες.Prosechete apo ton pseydopropheton, oitines erchontai pros ymas en endymasi probaton esothen de eisin lykoi arpages.
KJV: Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
AKJV: Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.
ASV: Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves.
YLT: `But, take heed of the false prophets, who come unto you in sheep's clothing, and inwardly are ravening wolves.
Commentary WitnessMatthew 7:15Quoted commentary witness
Commentary Witness
Matthew 7:15
Verse 15 Beware of false prophets - By false prophets we are to understand teachers of erroneous doctrines, who come professing a commission from God, but whose aim is not to bring the heavenly treasure to the people, but rather to rob them of their earthly good. Teachers who preach for hire, having no motive to enter into the ministry but to get a living, as it is ominously called by some, however they may bear the garb and appearance of the innocent useful sheep, the true pastors commissioned by the Lord Jesus, or to whatever name, class or party they may belong, are, in the sight of the heart-searching God, no other than ravenous wolves, whose design is to feed themselves with the fat, and clothe themselves with the fleece, and thus ruin, instead of save, the flock.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Lord Jesus
Exposition: Matthew 7:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:16
Greek
ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς. μήτι συλλέγουσιν ἀπὸ ἀκανθῶν ⸀σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα;apo ton karpon ayton epignosesthe aytoys. meti syllegoysin apo akanthon staphylas e apo tribolon syka;
KJV: Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
AKJV: You shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?
ASV: By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles?
YLT: From their fruits ye shall know them; do men gather from thorns grapes? or from thistles figs?
Commentary WitnessMatthew 7:16Quoted commentary witness
Commentary Witness
Matthew 7:16
Verse 16 Ye shall know them by their fruits - Fruits, in the Scripture and Jewish phraseology, are taken for works of any kind. "A man's works," says one, "are the tongue of his heart, and tell honestly whether he is inwardly corrupt or pure." By these works you may distinguish (επιγνωσεσθε) these ravenous wolves from true pastors. The judgment formed of a man by his general conduct is a safe one: if the judgment be not favorable to the person, that is his fault, as you have your opinion of him from his works, i.e. the confession of his own heart.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Fruits
Exposition: Matthew 7:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:17
Greek
οὕτως πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ·oytos pan dendron agathon karpoys kaloys poiei, to de sapron dendron karpoys poneroys poiei·
KJV: Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
AKJV: Even so every good tree brings forth good fruit; but a corrupt tree brings forth evil fruit.
ASV: Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.
YLT: so every good tree doth yield good fruits, but the bad tree doth yield evil fruits.
Commentary WitnessMatthew 7:17Quoted commentary witness
Commentary Witness
Matthew 7:17
Verse 17 So every good tree - As the thorn can only produce thorns, not grapes; and the thistle, not figs, but prickles; so an unregenerate heart will produce fruits of degeneracy. As we perfectly know that a good tree will not produce bad fruit, and the bad tree will not, cannot produce good fruit, so we know that the profession of godliness, while the life is ungodly, is imposture, hypocrisy, and deceit. A man cannot be a saint and a sinner at the same time. Let us remember, that as the good tree means a good heart, and the good fruit, a holy life, and that every heart is naturally vicious; so there is none but God who can pluck up the vicious tree, create a good heart, plant, cultivate, water, and make it continually fruitful in righteousness and true holiness.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:17
Source lane
Apologetics Bible source bundle
Exposition: Matthew 7:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:18
Greek
οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ⸀ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν.oy dynatai dendron agathon karpoys poneroys poiein, oyde dendron sapron karpoys kaloys poiein.
KJV: A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
AKJV: A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
ASV: A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
YLT: A good tree is not able to yield evil fruits, nor a bad tree to yield good fruits.
Commentary WitnessMatthew 7:18Quoted commentary witness
Commentary Witness
Matthew 7:18
Verse 18 A good tree cannot bring forth evil fruit - Love to God and man is the root of the good tree; and from this principle all its fruit is found. To teach, as some have done, that a state of salvation may be consistent with the greatest crimes, (such as murder and adultery in David), or that the righteous necessarily sin in all their best works, is really to make the good tree bring forth bad fruit, and to give the lie to the Author of eternal truth.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:18
Source lane
Apologetics Bible source bundle
Exposition: Matthew 7:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:19
Greek
πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.pan dendron me poioyn karpon kalon ekkoptetai kai eis pyr balletai.
KJV: Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
AKJV: Every tree that brings not forth good fruit is hewn down, and cast into the fire.
ASV: Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
YLT: Every tree not yielding good fruit is cut down and is cast to fire:
Commentary WitnessMatthew 7:19Quoted commentary witness
Commentary Witness
Matthew 7:19
Verse 19 Every tree that bringeth not forth good fruit - What a terrible sentence is this against Christless pastors, and Christless hearers! Every tree that produceth not good fruit, εκκοπτεται, is to be now cut down; the act of excision is now taking place: the curse of the Lord is even now on the head and the heart of every false teacher, and impenitent hearer.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:19
Source lane
Apologetics Bible source bundle
Exposition: Matthew 7:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:20
Greek
ἄρα γε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.ara ge apo ton karpon ayton epignosesthe aytoys.
KJV: Wherefore by their fruits ye shall know them.
AKJV: Why by their fruits you shall know them. ¶
ASV: Therefore by their fruits ye shall know them.
YLT: therefore from their fruits ye shall know them.
Commentary WitnessMatthew 7:20Quoted commentary witness
Commentary Witness
Matthew 7:20
Verse 20 Wherefore by their fruits, etc. - This truth is often repeated, because our eternal interests depend so much upon it. Not to have good fruit is to have evil: there can be no innocent sterility in the invisible tree of the heart. He that brings forth no fruit, and he that brings forth bad fruit, are both only fit for the fire.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:20
Source lane
Apologetics Bible source bundle
Exposition: Matthew 7:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore by their fruits ye shall know them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:21
Greek
Οὐ πᾶς ὁ λέγων μοι· Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν ⸀τοῖς οὐρανοῖς.Oy pas o legon moi· Kyrie kyrie eiseleysetai eis ten basileian ton oyranon, all o poion to thelema toy patros moy toy en tois oyranois.
KJV: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
AKJV: Not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of my Father which is in heaven.
ASV: Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.
YLT: `Not every one who is saying to me Lord, lord, shall come into the reign of the heavens; but he who is doing the will of my Father who is in the heavens.
Commentary WitnessMatthew 7:21Quoted commentary witness
Commentary Witness
Matthew 7:21
Verse 21 Not every one - Ου πας, a Hebraism, say some, for no person. It is a Graecism and a Latinism too: ου παντων θεων, not All of the gods, i.e. not Any of the gods, Hom. Odyss. Z. 240. So Terence Sine omni periclo, without All danger, i.e. without Any danger. And Juvenal: Sine omni labe, without All imperfection, i.e. without Any. See more in Mr. Wakefield. The sense of this verse seems to be this: No person, by merely acknowledging my authority, believing in the Divinity of my nature, professing faith in the perfection of my righteousness, and infinite merit of my atonement, shall enter into the kingdom of heaven - shall have any part with God in glory; but he who doeth the will of my Father - he who gets the bad tree rooted up, the good tree planted, and continues to bring forth fruit to the glory and praise of God. There is a good saying among the rabbins on this subject. "A man should be as vigorous as a panther, as swift as an eagle, as fleet as a stag, and as strong as a lion, to do the will of his Creator."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hebraism
- Hom
- Odyss
- And Juvenal
- Any
- Mr
- Wakefield
- Creator
Exposition: Matthew 7:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:22
Greek
πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν;polloi eroysin moi en ekeine te emera· Kyrie kyrie, oy to so onomati epropheteysamen, kai to so onomati daimonia exebalomen, kai to so onomati dynameis pollas epoiesamen;
KJV: Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
AKJV: Many will say to me in that day, Lord, Lord, have we not prophesied in your name? and in your name have cast out devils? and in your name done many wonderful works?
ASV: Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works?
YLT: Many will say to me in that day, Lord, lord, have we not in thy name prophesied? and in thy name cast out demons? and in thy name done many mighty things?
Commentary WitnessMatthew 7:22Quoted commentary witness
Commentary Witness
Matthew 7:22
Verse 22 Many will say to me in that day - Εκεινη τη ημερα, in that very day, viz. the day of judgment - have we not prophesied, taught, publicly preached, in thy name; acknowledging thee to be the only Savior, and proclaiming thee as such to others; cast out demons, impure spirits, who had taken possession of the bodies of men; done many miracles, being assisted by supernatural agency to invert even the course of nature, and thus prove the truth of the doctrine we preached?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Savior
Exposition: Matthew 7:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:23
Greek
καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.kai tote omologeso aytois oti Oydepote egnon ymas· apochoreite ap emoy oi ergazomenoi ten anomian.
KJV: And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
AKJV: And then will I profess to them, I never knew you: depart from me, you that work iniquity. ¶
ASV: And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
YLT: and then I will acknowledge to them, that--I never knew you, depart from me ye who are working lawlessness.
Commentary WitnessMatthew 7:23Quoted commentary witness
Commentary Witness
Matthew 7:23
Verse 23 Will I profess - Ομολογησω, I will fully and plainly tell them, I never knew you - I never approved of you; for so the word is used in many places, both in the Old and New Testaments. You held the truth in unrighteousness, while you preached my pure and holy doctrine; and for the sake of my own truth, and through my love to the souls of men, I blessed your preaching; but yourselves I could never esteem, because you were destitute of the spirit of my Gospel, unholy in your hearts, and unrighteous in your conduct. Alas! alas! how many preachers are there who appear prophets in their pulpits; how many writers, and other evangelical workmen, the miracles of whose labor, learning, and doctrine, we admire, who are nothing, and worse than nothing, before God, because they perform not his will, but their own? What an awful consideration, that a man of eminent gifts, whose talents are a source of public utility, should be only as a way-mark or finger-post in the way to eternal bliss, pointing out the road to others, without walking in it himself! Depart from me - What a terrible word! What a dreadful separation! Depart from Me! from the very Jesus whom you have proclaimed in union with whom alone eternal life is to be found. For, united to Christ, all is heaven; separated from him, all is hell.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- New Testaments
- Gospel
- For
- Christ
Exposition: Matthew 7:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:24
Greek
Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ⸀ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν ⸂αὐτοῦ τὴν οἰκίαν⸃ ἐπὶ τὴν πέτραν.Pas oyn ostis akoyei moy toys logoys toytoys kai poiei aytoys, omoiothesetai andri phronimo, ostis okodomesen aytoy ten oikian epi ten petran.
KJV: Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:
AKJV: Therefore whoever hears these sayings of mine, and does them, I will liken him to a wise man, which built his house on a rock:
ASV: Every one therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock:
YLT: `Therefore, every one who doth hear of me these words, and doth do them, I will liken him to a wise man who built his house upon the rock;
Commentary WitnessMatthew 7:24Quoted commentary witness
Commentary Witness
Matthew 7:24
Verse 24 Therefore whosoever heareth these sayings of mine - That is, the excellent doctrines laid down before in this and the two preceding chapters. There are several parables or similitudes like to this in the rabbins. I shall quote but the two following: - Rabbi Eleasar said, "The man whose knowledge exceeds his works, to whom is he like? He is like a tree which had many branches, and only a few roots; and, when the stormy winds came, it was plucked up and eradicated. But he whose good works are greater than his knowledge, to what is he like? He is like a tree which had few branches, and many roots; so that all the winds of heaven could not move it from its place." Pirke Aboth. Elisha, the son of Abuja, said, "The man who studies much in the law, and maintains good works, is like to a man who built a house, laying stones at the foundation, and building brick upon them; and, though many waters come against it, they cannot move it from its place. But the man who studies much in the law, and does not maintain good words, is like to a man who, in building his house, put brick at the foundation, and laid stones upon them, so that even gentle waters shall overthrow that house." Aboth Rab. Nath. Probably our Lord had this or some parable in his eye: but how amazingly improved in passing through his hands! In our Lord's parable there is dignity, majesty, and point, which we seek for in vain in the Jewish archetype. I will liken him unto a wise man - To a prudent man - ανδρι φρονιμω, to a prudent man, a man of sense and understanding, who, foreseeing the evil hideth himself, who proposes to himself the best end, and makes use of the proper means to accomplish it. True wisdom consists in getting the building of our salvation completed: to this end we must build on the Rock, Christ Jesus, and make the building firm, by keeping close to the maxims of his Gospel, and having our tempers and lives conformed to its word and spirit; and when, in order to this, we lean on nothing but the grace of Christ, we then build upon a solid rock.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:24
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Pirke Aboth
- Elisha
- Abuja
- Aboth Rab
- Nath
- Rock
- Christ Jesus
- Gospel
- Christ
Exposition: Matthew 7:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:25
Greek
καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.kai katebe e broche kai elthon oi potamoi kai epneysan oi anemoi kai prosepesan te oikia ekeine, kai oyk epesen, tethemelioto gar epi ten petran.
KJV: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
AKJV: And the rain descended, and the floods came, and the winds blew, and beat on that house; and it fell not: for it was founded on a rock.
ASV: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock.
YLT: and the rain did descend, and the streams came, and the winds blew, and they beat on that house, and it fell not, for it had been founded on the rock.
Commentary WitnessMatthew 7:25Quoted commentary witness
Commentary Witness
Matthew 7:25
Verse 25 And the rain descended - floods came - winds blew - In Judea, and in all countries in the neighborhood of the tropics, the rain sometimes falls in great torrents, producing rivers, which sweep away the soil from the rocky hills; and the houses, which are built of brick only dried in the sun, of which there are whole villages in the east, literally melt away before those rains, and the land-floods occasioned by them. There are three general kinds of trials to which the followers of God are exposed; and to which, some think, our Lord alludes here: First, those of temporal afflictions, coming in the course of Divine Providence: these may be likened to the torrents of rain. Secondly, those which come from the passions of men, and which may be likened to the impetuous rivers. Thirdly, those which come from Satan and his angels, and which, like tempestuous whirlwinds, threaten to carry every thing before them. He alone, whose soul is built on the Rock of ages, stands all these shocks; and not only stands in, but profits by them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- In Judea
- First
- Divine Providence
- Secondly
- Thirdly
Exposition: Matthew 7:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:26
Greek
καὶ πᾶς ὁ ἀκούων μου τοὺς λόγους τούτους καὶ μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν ⸂αὐτοῦ τὴν οἰκίαν⸃ ἐπὶ τὴν ἄμμον.kai pas o akoyon moy toys logoys toytoys kai me poion aytoys omoiothesetai andri moro, ostis okodomesen aytoy ten oikian epi ten ammon.
KJV: And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:
AKJV: And every one that hears these sayings of mine, and does them not, shall be likened to a foolish man, which built his house on the sand:
ASV: And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand:
YLT: `And every one who is hearing of me these words, and is not doing them, shall be likened to a foolish man who built his house upon the sand;
Commentary WitnessMatthew 7:26Quoted commentary witness
Commentary Witness
Matthew 7:26
Verse 26 And every one that heareth - and doeth them not - Was there ever a stricter system of morality delivered by God to man, than in this sermon? He who reads or hears it, and does not look to God to conform his soul and life to it, and notwithstanding is hoping to enter into the kingdom of heaven, is like the fool who built his house on the sand. When the rain, the rivers, and the winds come, his building must fall, and his soul be crushed into the nethermost pit by its ruins. Talking about Christ, his righteousness, merits, and atonement, while the person is not conformed to his word and spirit, is no other than solemn self-deception. Let it be observed, that it is not the man who hears or believes these sayings of Christ, whose building shall stand, when the earth and its works are burnt up; but the man who Does them. Many suppose that the law of Moses is abolished, merely because it is too strict, and impossible to be observed; and that the Gospel was brought in to liberate us from its obligations; but let all such know, that in the whole of the old covenant nothing can be found so exceedingly strict and holy as this sermon, which Christ lays down as the rule by which we are to walk. "Then, the fulfilling of these precepts is the purchase of glory." No, it is the Way only to that glory which has already been purchased by the blood of the Lamb. To him that believes, all things are possible.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Christ
- Then
- No
- Lamb
Exposition: Matthew 7:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:27
Greek
καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη.kai katebe e broche kai elthon oi potamoi kai epneysan oi anemoi kai prosekopsan te oikia ekeine, kai epesen, kai en e ptosis aytes megale.
KJV: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
AKJV: And the rain descended, and the floods came, and the winds blew, and beat on that house; and it fell: and great was the fall of it.
ASV: and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof.
YLT: and the rain did descend, and the streams came, and the winds blew, and they beat on that house, and it fell, and its fall was great.'
Commentary WitnessMatthew 7:27Quoted commentary witness
Commentary Witness
Matthew 7:27
Verse 27 And the rain descended, and the floods came, etc. - A fine illustration of this may be seen in the case of the fishermen in Bengal, who, in the dry season, build their huts on the beds of sand from which the rivers had retired: but when the rain sets in suddenly; as it often does, accompanied with violent northwest winds, and the waters pour down in torrents from the mountains; in one night, multitudes of these buildings are swept away, and the place where they stood is on the next morning indiscoverable.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:27
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Bengal
Exposition: Matthew 7:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:28
Greek
Καὶ ἐγένετο ὅτε ⸀ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, ἐξεπλήσσοντο οἱ ὄχλοι ἐπὶ τῇ διδαχῇ αὐτοῦ·Kai egeneto ote etelesen o Iesoys toys logoys toytoys, exeplessonto oi ochloi epi te didache aytoy·
KJV: And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
AKJV: And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
ASV: And it came to pass, when Jesus had finished these words, the multitudes were astonished at his teaching:
YLT: And it came to pass, when Jesus ended these words, the multitudes were astonished at his teaching,
Commentary WitnessMatthew 7:28Quoted commentary witness
Commentary Witness
Matthew 7:28
Verse 28 The people were astonished - Οι οχλοι, the multitudes; for vast crowds attended the ministry of this most popular and faithful of all preachers. They were astonished at his doctrine. They heard the law defined in such a manner as they had never thought of before; and this sacred system of morality urged home on their consciences with such clearness and authority as they had never felt under the teaching of their scribes and Pharisees. Here is the grand difference between the teaching of scribes and Pharisees, the self-created or men-made ministers, and those whom God sends. The first may preach what is called very good and very sound doctrine; but it comes with no authority from God to the souls of the people: therefore, the unholy is unholy still; because preaching can only be effectual to the conversion of men, when the unction of the Holy Spirit is in it; and as these are not sent by the Lord, therefore they shall not profit the people at all. Jer 23:32. From one of the royal household of George III., I have received the following anecdote: - The late Bishop F. of Salisbury having procured a young man of promising abilities to preach before the king, and the young man having, to his lordship's apprehension, acquitted himself well, the Bishop, in conversation with the king afterwards, wishing to get the king's opinion, took the liberty to say, "Does not your majesty think that the young man who had the honor to preach before your majesty, is likely to make a good clergyman, and has this morning delivered a very good sermon?" To which the king, in his blunt manner, hastily replied, "It might have been a good sermon, my lord, for aught I know; but I consider no sermon good that has nothing of Christ in it!"
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Jer 23:32
Named authorities or texts detected in the witness
- Pharisees
- Lord
- Bishop
Exposition: Matthew 7:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 7:29
Greek
ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς ⸀αὐτῶν.en gar didaskon aytoys os exoysian echon kai oych os oi grammateis ayton.
KJV: For he taught them as one having authority, and not as the scribes.
AKJV: For he taught them as one having authority, and not as the scribes.
ASV: for he taught them asonehaving authority, and not as their scribes.
YLT: for he was teaching them as having authority, and not as the scribes.
Commentary WitnessMatthew 7:29Quoted commentary witness
Commentary Witness
Matthew 7:29
Verse 29 Having authority - They felt a commanding power and authority in his word, i.e. his doctrine. His statements were perspicuous; his exhortations persuasive; his doctrine sound and rational; and his arguments irresistible. These they never felt in the trifling teachings of their most celebrated doctors, who consumed their own time, and that of their disciples and hearers, with frivolous cases of conscience, ridiculous distinctions, and puerile splittings of controversial hairs - questions not calculated to minister grace to the hearers. Several excellent MSS. and almost all the ancient versions read, και οι Φαρισαιοι, and the Pharisees. He taught them as one having authority, like the most eminent and distinguished teacher, and not as the scribes and Pharisees, who had no part of that unction which he in its plenitude possessed. Thus ends a sermon the most strict, pure, holy, profound, and sublime, ever delivered to man; and yet so amazingly simple is the whole that almost a child may apprehend it! Lord! write all these thy sayings upon our hearts, we beseech thee! Amen.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:29
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Pharisees
- Amen
Exposition: Matthew 7:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For he taught them as one having authority, and not as the scribes.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
28
Generated editorial witnesses
1
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Mat 7:1-5
- Mat 7:6
- Mat 7:7-11
- Mat 7:12
- Mat 7:13
- Mat 7:14
- Mat 7:15-20
- Mat 7:22
- Mat 7:23
- Mat 7:24
- Mat 7:25
- Mat 7:26
- Mat 7:27
- Mat 7:28
- Mat 7:29
- Matthew 7:1
- Matthew 7:2
- Matthew 7:3
- Matthew 7:4
- Matthew 7:5
- Matthew 7:6
- Matthew 7:7
- Matthew 7:8
- Matthew 7:9
- Matthew 7:10
- Matthew 7:11
- Matthew 7:12
- Matthew 7:13
- Matthew 7:14
- Matthew 7:15
- Matthew 7:16
- Matthew 7:17
- Matthew 7:18
- Matthew 7:19
- Matthew 7:20
- Matthew 7:21
- Matthew 7:22
- Matthew 7:23
- Matthew 7:24
- Matthew 7:25
- Matthew 7:26
- Matthew 7:27
- Jer 23:32
- Matthew 7:28
- Matthew 7:29
Named authorities or texts surfaced in commentary
- Ray
- Christianity
- Schoettgen
- Hesychius
- Hor
- Sat
- Epidaurus
- Jews
- Lightfoot
- Christian
- Rabbi Zarphon
- See Lightfoot
- Kedar
- Solomon
- Mr
- Commentary
- Christ
- Ask
- Seek
- Knock
- Jesus
- Parent
- Seneca
- Plautus
- Holy Ghost
- Reader
- God Is Love
- No
- Then
- Selden
- Sacred Writings
- Jewish
- Heathen
- Lord
- Reason
- Gate
- When God
- Adam
- Gospel
- Lord Jesus
- Fruits
- Hebraism
- Hom
- Odyss
- And Juvenal
- Any
- Wakefield
- Creator
- Savior
- New Testaments
- For
- Pirke Aboth
- Elisha
- Abuja
- Aboth Rab
- Nath
- Rock
- Christ Jesus
- Ovid
- In Judea
- First
- Divine Providence
- Secondly
- Thirdly
- Moses
- Lamb
- Bengal
- Pharisees
- Bishop
- Amen
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Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
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What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
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Commentary Witness
Matthew 7:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 7:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness