Elberfelder Bible - unrevised version (ca. 1900)

1RichtetG2919 nichtG3361, auf daßG3363 ihr nichtG3363 gerichtetG2919 werdet; 2dennG1063 mitG1722 welchemG3739 GerichtG2917 ihr richtetG2919, werdet ihr gerichtetG2919 werden, undG2532 mitG1722 welchemG3739 MaßeG3358 ihr messetG3354, wird euchG5213 gemessenG488 werdenG488. 3WasG5101 aberG1161 siehstG991 du den SplitterG2595, der inG1722 deinesG4675 BrudersG80 AugeG3788 ist, den BalkenG1385 aberG1161 inG1722 deinemG4674 AugeG3788 nimmstG2657 du nichtG3756 wahr? 4OderG2228 wieG4459 wirstG2046 du zu deinemG4675 BruderG80 sagenG2046: ErlaubeG863, ich willG1544 den SplitterG2595 ausG575 deinemG4675 AugeG3788 ziehenG1544; undG2532 sieheG2400, der BalkenG1385 ist inG1722 deinemG4675 AugeG3788 ? 5HeuchlerG5273, zieheG1544 zuerstG4412 den BalkenG1385 ausG1537 deinemG4675 AugeG3788, undG2532 dannG5119 wirst du klarG1227 sehen, um den SplitterG2595 ausG1537 deinesG4675 BrudersG80 AugeG3788 zu ziehenG1544. 6GebetG1325 nichtG3361 dasG3588 HeiligeG40 den HundenG2965; werfetG906 auch nichtG3366 eureG5216 PerlenG3135 vorG1715 die SchweineG5519, damitG3379 sie dieselbenG846 nicht etwa mitG1722 ihrenG846 FüßenG4228 zertretenG2662 undG2532 sich umwendenG4762 und euchG5209 zerreißenG4486. 7BittetG154, undG2532 es wird euchG5213 gegebenG1325 werden; suchetG2212, undG2532 ihr werdet findenG2147; klopfetG2925 an, undG2532 es wird euchG5213 aufgetanG455 werden. 8DennG1063 jederG3956 BittendeG154 empfängtG2983, undG2532 der SuchendeG2212 findetG2147, undG2532 dem AnklopfendenG2925 wird aufgetanG455 werden. 9OderG2228 welcherG5101 MenschG444 istG2076 unterG1537 euchG5216, derG3739, wennG1437 seinG846 SohnG5207 ihn um ein BrotG740 bittenG154 würde, ihmG846 einen SteinG3037 gebenG3361 G1929 wird? 10UndG2532 wennG1437 er um einen FischG2486 bittenG154 würde, ihmG846 eine SchlangeG3789 gegebenG3361 G1929 wird? 11WennG1487 nunG3767 ihrG5210, die ihr böseG4190 seidG5607, eurenG5216 KindernG5043 guteG18 GabenG1390 zu gebenG1325 wissetG1492, wievielG4214 mehrG3123 wird euerG5216 VaterG3962, derG3588 inG1722 den HimmelnG3772 ist, GutesG18 gebenG1325 denen, die ihnG846 bittenG154! 12AllesG3956 nunG3767, was immerG302 G3745 ihr wolltG2309, daßG2443 euchG5213 die MenschenG444 tun sollenG4160, alsoG3779 tutG4160 auchG2532 ihrG5210 ihnenG846; dennG1063 diesG3778 istG2076 das GesetzG3551 undG2532 die ProphetenG4396. 13GehetG1525 ein durchG1223 die engeG4728 PforteG4439; dennG3754 weitG4116 ist die PforteG4439 undG2532 breitG2149 der WegG3598, der zumG1519 VerderbenG684 führtG520, undG2532 vieleG4183 sindG1526, dieG3588 durchG1223 dieselbeG846 eingehenG1525. 14DennG3754 engG4728 ist die PforteG4439 undG2532 schmalG2346 der WegG3598, derG3588 zumG1519 LebenG2222 führtG520, undG2532 wenigeG3641 sindG1526, die ihnG846 findenG2147. 15HütetG4337 euch aberG1161 vorG575 den falschen ProphetenG5578, dieG3748 inG1722 SchafskleidernG4263 G1742 zuG4314 euchG5209 kommenG2064, inwendigG2081 aberG1161 sindG1526 sie reißendeG727 WölfeG3074. 16AnG575 ihren FrüchtenG2590 werdet ihr sieG846 erkennenG1921. LiestG4816 man etwaG3385 vonG575 DornenG173 eine TraubeG4718, oderG2228 vonG575 DistelnG5146 FeigenG4810 ? 17AlsoG3779 bringtG4160 jederG3956 guteG18 BaumG1186 guteG2570 FrüchteG2590, aberG1161 der fauleG4550 BaumG1186 bringtG4160 schlechteG4190 FrüchteG2590. 18Ein guterG18 BaumG1186 kannG1410 nichtG3756 schlechteG4190 FrüchteG2590 bringenG4160, nochG3761 ein faulerG4550 BaumG1186 guteG2570 FrüchteG2590 bringenG4160. 19JederG3956 BaumG1186, der nichtG3361 guteG2570 FruchtG2590 bringtG4160, wird abgehauenG1581 undG2532 insG1519 FeuerG4442 geworfenG906. 20DeshalbG686, anG575 ihrenG846 FrüchtenG2590 werdet ihr sieG846 erkennenG1921. 21NichtG3756 jederG3956, der zu mirG3427 sagtG3004: HerrG2962, HerrG2962! wird inG1519 das ReichG932 der HimmelG3772 eingehenG1525, sondernG235 wer den WillenG2307 meinesG3450 VatersG3962 tutG4160, der inG1722 den HimmelnG3772 ist. 22VieleG4183 werdenG2046 anG1722 jenemG1565 TageG2250 zu mirG3427 sagenG2046: HerrG2962, HerrG2962! habenG4395 wir nichtG3756 durch deinenG4674 NamenG3686 geweissagtG4395, undG2532 durch deinenG4674 NamenG3686 DämonenG1140 ausgetriebenG1544, undG2532 durch deinenG4674 NamenG3686 vieleG4183 WunderwerkeG1411 getanG4160 ? 23undG2532 dannG5119 werde ich ihnenG846 bekennenG3670 G3754: Ich habe euchG5209 niemalsG3763 gekanntG1097; weichetG672 vonG575 mirG1700, ihr ÜbeltäterG2038 G458! 24JederG3956 nunG3767, derG3748 irgend dieseG5128 meineG3450 WorteG3056 hörtG191 undG2532 sieG846 tutG4160, denG846 werde ich einem klugenG5429 ManneG435 vergleichenG3666, derG3748 seinG846 HausG3614 aufG1909 den FelsenG4073 bauteG3618; 25undG2532 der PlatzregenG1028 fielG2597 hernieder, undG2532 die StrömeG4215 kamenG2064, undG2532 die WindeG417 wehtenG4154 undG2532 stürmtenG4363 wider jenesG1565 HausG3614; undG2532 es fielG4098 nichtG3756, dennG1063 es war aufG1909 den FelsenG4073 gegründetG2311. 26UndG2532 jederG3956, der dieseG5128 meineG3450 WorteG3056 hörtG191 undG2532 sieG846 nichtG3361 tutG4160, der wird einem törichtenG3474 ManneG435 verglichenG3666 werden, derG3748 seinG846 HausG3614 aufG1909 den SandG285 bauteG3618; 27undG2532 der PlatzregenG1028 fiel herniederG2597, undG2532 die StrömeG4215 kamenG2064, undG2532 die WindeG417 wehtenG4154 undG2532 stießenG4350 an jenesG1565 HausG3614; undG2532 es fielG4098, undG2532 seinG846 FallG4431 warG2258 großG3173. 28UndG2532 es geschahG1096, alsG3753 JesusG2424 dieseG5128 WorteG3056 vollendetG4931 hatte, da erstaunteG1605 die VolksmengeG3793 sehr überG1909 seineG846 LehreG1322; 29dennG1063 er lehrteG1321 G2258 sieG846 wieG5613 einer, der GewaltG1849 hatG2192, undG2532 nichtG3756 wieG5613 ihre SchriftgelehrtenG1122.


Matthew Henry - Concise Commentary
 1   We must judge ourselves, and judge of our own acts, but not make our word a law to everybody. We must not judge rashly, nor pass judgment upon our brother without any ground. We must not make the worst of people. Here is a just reproof to those who quarrel with their brethren for small faults, while they allow themselves in greater ones. Some sins are as motes, while others are as beams; some as a gnat, others as a camel. Not that there is any sin little; if it be a mote, or splinter, it is in the eye; if a gnat, it is in the throat; both are painful and dangerous, and we cannot be easy or well till they are got out. That which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own. It is as strange that a man can be in a sinful, miserable condition, and not be aware of it, as that a man should have a beam in his eye, and not consider it; but the god of this world blinds their minds. Here is a good rule for reprovers; first reform thyself.

 7   Prayer is the appointed means for obtaining what we need. Pray; pray often; make a business of prayer, and be serious and earnest in it. Ask, as a beggar asks alms. Ask, as a traveller asks the way. Seek, as for a thing of value that we have lost; or as the merchantman that seeks goodly pearls. Knock, as he that desires to enter into the house knocks at the door. Sin has shut and barred the door against us; by prayer we knock. Whatever you pray for, according to the promise, shall be given you, if God see it fit for you, and what would you have more? This is made to apply to all that pray aright; every one that asketh receiveth, whether Jew or Gentile, young or old, rich or poor, high or low, master or servant, learned or unlearned, all are alike welcome to the throne of grace, if they come in faith. It is explained by a comparison taken from earthly parents, and their readiness to give their children what they ask. Parents are often foolishly fond, but God is all-wise; he knows what we need, what we desire, and what is fit for us. Let us never suppose our heavenly Father would bid us pray, and then refuse to hear, or give us what would be hurtful.

 12   Christ came to teach us, not only what we are to know and believe, but what we are to do; not only toward God, but toward men; not only toward those of our party and persuasion, but toward men in general, all with whom we have to do. We must do that to our neighbour which we ourselves acknowledge to be fit and reasonable. We must, in our dealings with men, suppose ourselves in the same case and circumstances with those we have to do with, and act accordingly. There are but two ways right and wrong, good and evil; the way to heaven and the way to hell; in the one or other of these all are walking: there is no middle place hereafter, no middle way now. All the children of men are saints or sinners, godly or ungodly. See concerning the way of sin and sinners, that the gate is wide, and stands open. You may go in at this gate with all your lusts about you; it gives no check to appetites or passions. It is a broad way; there are many paths in it; there is choice of sinful ways. There is a large company in this way. But what profit is there in being willing to go to hell with others, because they will not go to heaven with us? The way to eternal life is narrow. We are not in heaven as soon as we are got through the strait gate. Self must be denied, the body kept under, and corruptions mortified. Daily temptations must be resisted; duties must be done. We must watch in all things, and walk with care; and we must go through much tribulation. And yet this way should invite us all; it leads to life: to present comfort in the favour of God, which is the life of the soul; to eternal bliss, the hope of which at the end of our way, should make all the difficulties of the road easy to us. This plain declaration of Christ has been disregarded by many who have taken pains to explain it away; but in all ages the real disciple of Christ has been looked on as a singular, unfashionable character; and all that have sided with the greater number, have gone on in the broad road to destruction. If we would serve God, we must be firm in our religion. Can we often hear of the strait gate and the narrow way, and how few there are that find it, without being in pain for ourselves, or considering whether we are entered on the narrow way, and what progress we are making in it?

 15   Nothing so much prevents men from entering the strait gate, and becoming true followers of Christ, as the carnal, soothing, flattering doctrines of those who oppose the truth. They may be known by the drift and effects of their doctrines. Some part of their temper and conduct is contrary to the mind of Christ. Those opinions come not from God that lead to sin.

 21   Christ here shows that it will not be enough to own him for our Master, only in word and tongue. It is necessary to our happiness that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another. This is his will, even our sanctification. Let us take heed of resting in outward privileges and doings, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand. Let every one that names the name of Christ, depart from all sin. There are others, whose religion rests in bare hearing, and it goes no further; their heads are filled with empty notions. These two sorts of hearers are represented as two builders. This parable teaches us to hear and do the sayings of the Lord Jesus: some may seem hard to flesh and blood, but they must be done. Christ is laid for a foundation, and every thing besides Christ is sand. Some build their hopes upon worldly prosperity; others upon an outward profession of religion. Upon these they venture; but they are all sand, too weak to bear such a fabric as our hopes of heaven. There is a storm coming that will try every man's work. When God takes away the soul, where is the hope of the hypocrite? The house fell in the storm, when the builder had most need of it, and expected it would be a shelter to him. It fell when it was too late to build another. May the Lord make us wise builders for eternity. Then nothing shall separate us from the love of Christ Jesus. The multitudes were astonished at the wisdom and power of Christ's doctrine. And this sermon, ever so often read over, is always new. Every word proves its Author to be Divine. Let us be more and more decided and earnest, making some one or other of these blessednesses and Christian graces the main subject of our thoughts, even for weeks together. Let us not rest in general and confused desires after them, whereby we grasp at all, but catch nothing.