5 You hypocrite, 3 remove the wooden beam from your eye first; then you will see clearly to remove the splinter from your brother's eye.
6 ＂Do not give what is holy to dogs, 4 or throw your pearls before swine, lest they trample them underfoot, and turn and tear you to pieces.
12 6 ＂Do to others whatever you would have them do to you. This is the law and the prophets.
15 9 ＂Beware of false prophets, who come to you in sheep‘s clothing, but underneath are ravenous wolves.
21 ＂Not everyone who says to me,‘Lord, Lord,' will enter the kingdom of heaven, 10 but only the one who does the will of my Father in heaven.
23 Then I will declare to them solemnly, ‘I never knew you. 11 Depart from me, you evildoers.'
1 [1-12] In Matthew 7:1 Matthew returns to the basic traditional material of the sermon (Luke 6:37-38, 41-42). The governing thought is the correspondence between conduct toward one's fellows and God's conduct toward the one so acting.
2  This is not a prohibition against recognizing the faults of others, which would be hardly compatible with Matthew 7:5, 6 but against passing judgment in a spirit of arrogance, forgetful of one's own faults.
3  Hypocrite: the designation previously given to the scribes and Pharisees is here given to the Christian disciple who is concerned with the faults of another and ignores his own more serious offenses.
4  Dogs and swine were Jewish terms of contempt for Gentiles. This saying may originally have derived from a Jewish Christian community opposed to preaching the gospel (what is holy, pearls) to Gentiles. In the light of Matthew 28:19 that can hardly be Matthew's meaning. He may have taken the saying as applying to a Christian dealing with an obstinately impenitent fellow Christian (Matthew 18:17).
5 [9-10] There is a resemblance between a stone and a round loaf of bread and between a serpent and the scaleless fish called barbut.
6  See Luke 6:31. This saying, known since the eighteenth century as the ＂Golden Rule,＂ is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.
7 [13-28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.
8 [13-14] The metaphor of the ＂two ways＂ was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1-6) and the Epistle of Barnabas (18-20).
9 [15-20] Christian disciples who claimed to speak in the name of God are called prophets (Matthew 7:15) in Matthew 10:41; Matthew 23:34. They were presumably an important group within the
10 [21-23] The attack on the false prophets is continued, but is broadened to include those disciples who perform works of healing and exorcism in the name of Jesus (Lord) but live evil lives. Entrance into the kingdom is only for those who do the will of the Father. On the day of judgment (on that day) the morally corrupt prophets and miracle workers will be rejected by Jesus.
12 [24-27] The conclusion of the discourse (cf Luke 6:47-49). Here the relation is not between saying and doing as in Matthew 7:15-23 but between hearing and doing, and the words of Jesus are applied to every Christian (everyone who listens).
14  Not as their scribes: scribal instruction was a faithful handing down of the traditions of earlier teachers; Jesus' teaching is based on his own authority. Their scribes: for the implications of their, see the note on Matthew 4:23.