Matthew 7:25

7:25-27 The storm is a metaphor for God’s all-knowing judgment (see Jer 23:19; Ezek 1:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 7:25. Καὶ—καὶ—καὶ—κ.τ.λ., and—and—and—etc.) In the last days of a man and of the world, temptations throng together to the attack (concurrunt), sc., rains on the roof, rivers at the base, winds at the sides [of our spiritual edifice].[350]—ἡ βροχὴ, the rain) The presence of the article denotes that the rain will not be deficient.—προσέπεσον, fell upon) i.e. to try its power of endurance. In Mat 7:27, we have προσέκοψαν, beat upon, as though at random and without object.

[350] All kinds of judgments are here intimated; but especially the last judgment. It is indeed scarcely that the righteous man is saved, yet however he is saved [1Pe 4:18].—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 7:25 . What follows shows his wisdom, justified by events which he had anticipated and provided for; not abstract possibilities, but likely to happen every year certain to happen now and then. Therefore the prudence displayed is not exceptional, but just ordinary common sense. καὶ : observe the five καὶ in succession an eloquent polysyndeton , as grammarians call it; note also the rhythm of the sentence in which the war of the elements is described: down came the rain, down rushed the rivers, blew the winds sudden, fell, terrible. προσέπεσον , they fell upon that house: rain on roof, river on foundation, wind on walls. And what happened? καὶ οὐκ ἔπεσεν . The elements fell on it, but it did not fall. τεθεμελίωτο γὰρ : for a good reason, it was founded on the rock. The builder had seen to that.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And the rain descended--from above.

and the floods came--from below.

and the winds blew--sweeping across.

and beat upon that house--thus from every direction.

and it fell not; for it was founded upon a rock--See Jo1 2:17.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 25. And the rain descended - floods came - winds blew] In Judea, and in all countries in the neighbourhood 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

For he taught them, as one having authority,.... This does not so much respect the subject matter of his ministry, the gravity, weight, and solidity of his doctrine; which, to be sure, was greatly different from that of the Scribes, which chiefly lay in proposing and handling things trivial, and of no moment; such as the rituals of the law, the traditions of the elders, or washing of the hands and cups, &c. nor merely the manner of his delivery, which was with great affection, ardour, and fervency of spirit, with much liberty and utterance of speech, and with wonderful perspicuity and majesty; in which also he differed from the Scribes, who taught in a cold and lifeless manner, without any spirit and power; but this chiefly regards the method he used in preaching, which was by delivering truths of himself in his own name, and by his own authority; often using those words, "but I say unto you": he spoke as a lawgiver, as one that had authority from heaven, and not from men;

and not as the Scribes, who used to say, when they delivered any thing to the people, "our Rabbins", or "our wise men say" so and so: such as were on the side of Hillell made use of his name; and those who were on the side of Shammai made use of his name; scarce ever would they venture to say anything of themselves, but said, the ancient doctors say thus and thus: almost innumerable instances might be given, out of the Talmud, in which one Rabbi speaks in the name of another; but our Lord spoke boldly, of himself, in his own name, and did not go about to support his doctrine by the testimony of the elders; but spake, as having received power and authority, as man, from his Father, "and not as the Scribes". Some copies add, and Pharisees; these generally going together; and so read the Vulgate Latin, the Syriac, the Persic versions, and the Hebrew edition of Matthew by Munster.

Next: Matthew Chapter 8

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

25 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.

Ver. 25. And the rain descended, and the floods came, &c.] Many are the troubles of the righteous; they come commonly thick and threefold, one in the neck of another, as Job’s messengers. {a} "The clouds return after the rain," Ecc 12:2. There is a continual succession of miseries and molestations from the devil, the world, and the flesh, to them that hear and do the words of Christ: like the weather in winter, when a shower or two do not clear the air, but though it rain much, yet the sky is still overcast with clouds, which are dissolved upon the saints, sometimes in lesser and lighter crosses, as the smaller rain, sometimes in pressing and piercing calamities, like storm and hail. {b} The rain falls, the floods rise, the wind blows, and many a sharp shower beats upon the Christian’s building; but, like Noah’s ark, it is pitched within and without; like Mount Sion, it abides for ever immovable, because founded upon the Rock of ages. Si nos ruemus, ruet Christus usa, ille regnator mundi, said that noble Luther: If we fall, Christ shall fall too, that Ruler of the world: and let him fall; I had rather fall with Christ, than stand with Caesar. The devil stirs up a tempest against God’s children, saith Ambrose, sed ipse naufragium facit, but himself maketh shipwreck. The Church, according to that Venetian motto, nec fluctu, nec flatu movetur: and yet Venice hath but one street (they say) that is not daily overflowed by the sea.

And it fell not] Saving grace is incapable of being lost, though it may be impaired in the degrees, and may recoil to the root, as sap doth in winter. Christ lives in the hearts of all his saints, Gal 2:20, and can die no more, Rom 6:10. Die he may as well at the right hand of his Father, as in the heart of a Christian.

A weak brother, for whom Christ died, may perish, 1Co 8:11.

No thanks to us if he do not, who by scandalous courses offend and wound his conscience; but Christ will not lose him so. Destrut potest, ex parte, per interveniens scandalum; quod et verbum απολεω aliquo modo denotat, non distrahi penitus caula, &c.

There are those who deny the Lord that bought them, 2Pe 2:1.

Bought they were by Christ in their own conceit, and in the esteem of others, but it proved otherwise. Or, they were bought, that is, delivered, in a general sense (so the word here used often signifieth), from their superstition to the knowledge of salvation (I say not to saving knowledge), whereby they might preach to others, themselves being castaways. God hath charged Christ, as Mediator, to see to the keeping of the bodies and souls of all true believers, Joh 6:39-40. And he faithfully performed it. "Those thou gavest me I have kept," saith he, "and none of them is lost," Joh 17:12.

Christ makes exception of one that was lost, Ibid.

That shows he was never of his body; for can he be a Saviour of a son of perdition?

Why is he then excepted?

1. Because he seemed to be one of Christ’s, by reason of his office.

2. He speaketh there in particular of the twelve: and to be an apostle was, in itself, but an outward calling.

Christians may lose the things that they have wrought, 2Jn 1:8.

1. Temporaries may, and do; and of them it may be understood, Mat 7:9.

2. True Christians may:

1. In respect of the praise of men; all their former honour may be laid in the dust.

2. In regard of the inward sense and comfort, as David, Psa 32:1-11 Psa 51:1-19.

3. In respect of the fulness of the reward in heaven, their glory may be much lessened by their falls.

A righteous man may turn from his righteousness, and die, Eze 18:24.

From his righteousness imparted, or that of sanctification, he may turn in part, and for a time, and die a temporal death for his offence, as Josiah: not so from his righteousness imputed, or that of justification, so as to die eternally. Or the Holy Ghost may so speak, as of a thing impossible; as, If an angel from heaven should preach any other doctrine, &c., Gal 1:8, which cannot possibly be. So that this text concludes not categorically. The Comforter shall abide with us for ever, Joh 14:16. It is called an earnest, not a pawn. A pawn is to be returned again; but an earnest is part and pledge of the whole sum.

What need then so many exhortations to perseverance?

1. True grace in itself is leesable, in respect of us, who should fall from it, as Adam; but we are kept by the power and promise of God to salvation; and we need Christ’s left hand to be under us, and his right hand over us, to clasp and hold us up. He keepeth the feet of the saints, 1Sa 2:9, and preserves us from all such evil, as may frustrate our perseverance, 2Th 3:3; 1Jn 5:18.

2. By these exhortations, as means, God’s grace is promoted, and preserved in us.

3. We are but in part renewed, and are apt to backslide; if we row not hard, wind and tide will carry us back again. Heed therefore must be taken, that we look not back with Lot’s wife; that our Jacob’s ladder may reach to heaven; that our oil fail not, till the Bridegroom come; that our coat reach down to our heels, as Joseph’s and the high priest’s did; that we sacrifice the beast with the tail, Gen 37:3; Exo 28:4; Exo 28:42; Exo 29:22; that we keep in this fire of the sanctuary; or, if it slack, that we rake it out of the ashes, and blow it up again into a flame, αναζωπυρειν, 2Ti 1:6; that we turn not again, as we walk, with those living creatures, Eze 1:12; nor be like Nebuchadnezzar’s image, that began in gold, and ended in clay, Dan 2:33; that "we begin not in the Spirit and end in the flesh," Gal 3:3; that we go not backward as Hezekiah’s sun, nor stand at a stay, as Joshua’s, but rejoice to run our race, as David’s, Psa 19:4; and go on to the perfect day, as Solomon’s, Pro 4:18.

{a} Fluctus fluctum trudit. Πονος πονω πονον φερει- dolor et voluptas invicem cedunt, brevior voluptas. Sen.

{b} Calamitas est proprie calamorum comminutio a grandine seu tempestate. Sic cludes dicebantur surculorum detritio: strages a stratis arboribus. Becman. Scaliger. Et esto ruat: Malo ego cum Christo ruere, quam cum Caesare stare. Epist. ad Melch. Burton of Melancholy.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Scribes and Pharisees only explained the law, and laid open the promises of Moses, whereas our Saviour gives new laws, and makes new promises in his own name; But I say to you, &c. The energy also with which our Saviour spoke, together with the miracles which he wrought, had far greater influence on the minds of the people than the frigid manner in which the Scribes delivered their doctrines. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 (Revised Version, the) rock. The stages of the tempest are expressed more vividly than in St. Luke.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

25. The rain descended … and it fell not. Palestine is a country of torrents and sands. This verse gives a picture of the sudden violent storms and sweeping floods which are so common during the rainy season. The house founded upon the rock could not be undermined and destroyed, but would stand firm. So, says the Lord, shall it be with those who hear and obey. “They shall stand in the judgment” (Psa. 1:5).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

25.] This similitude must not be pressed to an allegorical or symbolical meaning in its details, e.g. so that the rain, floods, and winds should mean three distinct kinds of temptation: but the Rock, as signifying Him who spoke this, is of too frequent use in Scripture for us to overlook it here: cf. 2Sa 22:2 (Psa 18:2), 32, 47; 23:3: Psa 28:1: 31:2, al. fr.; 61:2: Isa 26:4 (Heb.); 32:2; 44:8 (Heb.): 1Co 10:4, &c. He founds his house on a rock, who, hearing the words of Christ, brings his heart and life into accordance with His expressed will, and is thus by faith in union with Him, founded on Him. Whereas he who merely hears His words, but does them not, has never dug down to the rock, nor become united with it, nor has any stability in the hour of trial.

In τὴν πέτραν … τὴν ἄμμον,—the articles are categorical, importing that these two were usually found in the country where the discourse was delivered;—in ἡ βροχή, οἱ ποταμοί, οἱ ἄνεμοι, the same, implying that such trials of the stability of a house were common. In the whole of the similitude, reference is probably made to the prophetic passage Isa 28:15-18.

τεθεμελίωτο] The N.T. writers usually omit the augment in the pluperfect: so πεποιήκεισαν, Mar 15:7; ἐκβεβλήκει, 16:9; μεμενήκεισαν, 1Jn 2:19, al. fr. This is also done occasionally by Herodotus, and by Attic prose writers, where euphony is served by it. See Herod. i. 122; iii. 42; ix. 22: and Winer, § 12. 9.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

25. And the rain came down, and the streams (ποταμοί) came, and the winds blew, and fell upon that house; and it fell not: for it was founded on the rock.] Lk. has: “And when there was a flood, the river (ποταμός) beat against that house, and could not shake it, because it was well founded.”

βροχή] is a late and rare word. The lexicons quote Orac. ap. Clem. Alex. 50. In Ox. Pap. iii. 593, a.d. 172, ii. 280. 5, a.d. 88-89, βροχαί are artificial inundations of land.

(L)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.