1 ^aJUDGE not, that ye be not judged. [ The IV inserts a verse before v. 1 making it clear the content of the chapter is what Jesus taught his disciples to say during their missionary work. IV:"JST Matt. 7:1–2 Now these are the words which Jesus taught his disciples that they should say unto the people. Judge not unrighteously, that ye be not judged; but judge righteous judgment." The IV on this verse changes the reading to conform to that 7.6 of John 7:24. The matter of judging and not judging is one that frequently turns contentious in the course of discussion. With respect to judging one another, as in being critical and finding fault with one another, we are not to do this. With respect to making value decisions regarding to the morality and ethics of specific behaviors, we are to do this, cf. Moroni 7:16-19. When it comes to matters of interpersonal relationships, we have to strike a balance between mercy and justice, which is dependant upon the offending individual's repentance or lack thereof, cf. Mosiah 26:36, D&C 58:43. Also IV/JST Mark 9:40 reads: Therefore, if thy hand offend thee, cut it off; or if thy brother offend thee and confess not and forsake not, he shall be cut off. It is better for thee to enter into life maimed, than having two hands, to go into hell. ]

2 For with what judgment ye judge, [ The standard measures that you are using to judge. ] ye shall be judged: [Judged by who 1) the Lord will use our measuring stick as a indiciation of how we should be judged. 2) How we judge ourselves Have you ever noticed that quite often if we look carefully at the way we are judging others we will often see that we judge our selves against that judgement as well. For example if we are excessively critical about let's say I don't like them because... then we often find ourselves in the mode of thinking that - she doesn't like me because... ] and with what measure ye mete, it shall be measured to you again. [ So in essence if you are hard and cast hard judgement on others then the Lord will cast hard judgement on you. ]

3 And why beholdest thou the mote [ the tiny speck the smallest imprefection. the Greek term here translated to mote is "karphos", and means a dry stalk, twig, or chaff. ] that is in thy brother’s eye, but considerest not the beam [ the large weight bearing timber. The Greek term for beam is "dokos", meaning a beam, as in a construction beam. ] that is in thine own eye? [ "Our acts are recorded, and at a future day they will be laid before us, and if we should fail to judge right and injure our fellow-beings, they may there, perhaps, condemn us; there they are of great consequence, and to me the consequence a ppears to be of force, beyond anything which I am able to express. Ask yourselves, brethren, how much you have exercised yourselves in prayer since you heard of this council; and if you are now prepared to sit in council upon the soul of your brother." Teachings Of The Prophet Joseph Smith pg 69 In other words; Do not look for fault in others, as you should be more concerned about the faults within yourself. ]

4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

[ IV: 6 And Jesus said unto his disciples, Beholdest thou the scribes, and the Pharisees, and the priests, and the Levites? They teach in their synagogues, but do not observe the law, nor the commandments; and all have gone out of the way, and are under sin.
7 Go thou and say unto them, Why teach ye men the law and the commandments, when ye yourselves are the children of corruption?
8 Say unto them, Ye hypocrites, 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. ]

5 Thou hypocrite, [ The IV makes it clear those being addressed here are the religious leaders of the people, the scribes and Pharisees. In the KJV this is obscure, but can be deduced from the charge of "hypocrite" which is only used explicitly in reference to the scribes and Pharisees in the preceding chapter, and in the accusation that the beam is already present as opposed to v. 3-5 which only warns of beholding the mote in other's eyes. With the scribes and Pharisees he is saying the beam is already there because they are setting themselves up as above the common people and looking down upon them. “then shalt thou see clearly”, casting the beam out of your own eye does not subsequently entitle you to pick at motes in other people’s eyes. Jesus’ accusation implies that as long as a person is picking at motes in someone else’s eyes, then they have a beam in their own. Only when fault-finding is abandoned can a person see clearly. If the religious leaders would abandon their hypocrisy, then they would be able to be effective spiritual leaders who help people with their problems. ] first cast out the beam out of thine own eye; and then shalt thou see clearly [ As long as you are interested in finding fault in others, you are blind to your own problems. However; just casting the beam out of your own eye does not entitle you to pick at motes in other people’s eyes. Jesus’ accusation implies that as long as a person is picking at motes in someone else’s eyes, then they have a beam in their own. Only when fault-finding is abandoned can a person see clearly. If the religious leaders would abandon their hypocrisy, then they would be able to be effective spiritual leaders who help people with their problems. ] to cast out the mote out of thy brother’s eye. [ Verses 1-4 address the people in general, where v. 5 specifically addresses religious leaders. Without the IV the change in who is being addressed in v. 5 is obscure. ]

6 ¶ Give not that which is holy unto the dogs, [ be careful whom you share sacred things with ] neither cast ye your pearls before swine, lest they trample them under their feet, [ part of the reason why the experience was sacred to you was the presence - if they do not come to know what you are sharing though the spirit then it will not get treated by them as sacred. ] and turn again and rend you.

7 ¶[ 1 ] Ask, and it shall be given you; [ 2] seek, and ye shall find; [ 3]knock, [ Who holds the keys to anything being done here? You do, you have your agency and until you exercise it the Lord may not make the first move. all 3 of these require action on out part; they are not just free but come through work. ] and it shall be opened unto you:

8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

9 Or what man is there of you, whom if his son ask bread, [ Is looking for the bread of life - or the Messiah. ] will he give him a stone? [ "A stone" or the law which was written on stone. Jesus is being very direct here with the Pharisee's and the scribes. He is telling them in no uncertain terms you are the one's who have taken away the ordinances that bring men to Christ and have replaced them with "The Law", you have altered and changed the law to be what you want and you have used the law to replace the Messiah. So he is saying who in their right mind would give their son "the law" when they were lookiing for the true Messiah? What kind of men are you guys any way? (Luke 11:11) ]

10 Or if he ask a fish, will he give him a serpent?

11 If ye then, being evil, [ the IV indicates this is a reference to the Jewish religious leaders. ] know how to give good gifts [ physical things, if we look at this scripture a little differently we might suggest that the evil is the natural man. Therefor if you are a natural man, earthly the only thing that you can give your children is things that will keep their mortal bodies alive, ie food. ] unto your children, how much more shall your Father which is in heaven give good things [ spiritual things. OR another way to look at it is that only God can give those spiritual things that are eternal in nature. ] to them that ask him?

12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: [ Again referring to the religious leaders to love others as you love yourselves. Implicit in this is the accusation that the scribes and pharisees are not living the law or the kind of life that the prophets have suggested. ] for this is the law [ the law is given in the first 5 books of the Old Testament ] and the prophets. [ the inspired writings of the old testament. Between these two you are pointed on the straight and narrow way. ]

13 ¶ Enter ye in at the strait gate: [ Or the Law as prescribed above. See also 2 Ne 9:41; John 10:1-2 door equates to gate. Because it is spelled strait it means narrow. With it being narrow the symbolism is that it is limiting, has restricted access - what are the restrictions required? baptism and keeping the commandments. This can be a curse almost for the more imperfections you remove the tighter the gate or way becomes; the standards become higher at each pass. This can lead to frustration and discouragment as you see more and more that you need to work on as your grow closer to God - the more you see that you need to do. Those things that did not bother you before do now; and you wonder "if it is any use; if you are capiable". The reality is that you should be rejoicing in that you have discovered a higher path. ] for wide is the gate, [ The opposite of strait - so there are a great many options or ways that you can do evil. ] and broad is the way, that leadeth to destruction, and many there be which go in thereat:

14 Because strait is the gate, [ The strait gate, "stenh pulh", signifies literally what we call a wicket, i.e. a little door in a large gate. A 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. ] and narrow is the way, which leadeth unto life, [ Eternal life the kind of life that God has. ] and few there be that find it.

15 ¶ Beware of false prophets, [ Anyone who teaches false precepts, and doctrine Why? because the answer is found in the next part of the verse.] which come to you in sheep’s clothing, [ They are delibertly hiding their true identity; masking themselves like hunters. The are dressed to sneek up on you and what do hunters do to their prey? they kill it that should be warning enought. Who are these people today? They are brothers and sisters in the gospel; some who are otherwise good people but they have a cause; they feel the have been unjustly treated, they are trying to be your buddy to win you over. And what do they do? They talk about the various leaders in a non-positive way, in an effort to under cut their leadership or authority; they are trying to lead you to be loyal to themselves or their cause. ] but inwardly they are ravening [ A dangerous desease that once contracted leads people to do many thaings that are out of their control. ] wolves.

16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? [ Thorns and thistles represent evil and adversity in the OT, cp. Gen. 3:18, Num. 33:55, Isa. 9:18.]

17 Even so every good tree [ People. ] bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. [ Symbolic of what will happen at the second coming and the final judgement. ]

20 Wherefore [ Ttherefor, as a result of. ] by their fruits ye shall know them.

21 ¶ Not every one that saith unto me, [ Just saying that you love me is not sufficient. similar statements, cp. Luke 11:27, Luke 13:23-30, Luke 18:18, John 13:17, 1 John 2:1-6. ] Lord, Lord, shall enter into the kingdom of heaven; [ Celestial kingdom. ] but he that doeth the will of my Father [ So we are required to do something here, not just say that we believe. ] which is in heaven.

22 Many will say to me in that day, [ Judgement 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?

23 And then will I profess [ "omologhsw", I will fully and plainly tell them. ] unto them, I never knew you: [ How does the IV change the meaning of this verse? the IV changes this to "Ye never knew me". The IV reflects the standpoint of the disciple as it is their responsibility to reconcile themselves to the will of the Lord. ] depart from me, ye that work iniquity. [ Or I know what you were trying to do, you were committing sin, disobeying the laws of God and trying to lead the children away. ]

24 ¶ Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, [ "andri fronimw" a prudent man ] which built his house [ symbolic of his life ] upon a rock: [ Christ who is the rock of our salvation; revelation - access to correct spiritual principals. Another way to possibly construct this parable is to consider that Jesus' intent is to equate the fault finding Pharisees with those who's houses collapse, and are therefore crushed in the rubble. The faultfinder is crushed underneath the beams used to support the roof over his head because he has built upon a sandy foundation. Approaching it from a point of perspectives, the mote and beam could be the same object viewed from two vantage points. When one is looking at something small under a magnifying glass or microscope it looks huge and blocks out everything else from view, even though the object can in fact be tiny. In the eye of one man a piece of straw or twig is small because he is seeing it far off. But, in the eye of the faultfinder who looks at things very close up so as to find flaws, the twig becomes a huge beam that obscures his vision. This explanation assumes a single object with different perspectives while the parable suggests two objects. ]

25 And the rain descended, and the floods came, and the winds blew, [ He had trials, dissapointments and difficulties in life. ] and beat upon that house; [ His life ] and it fell not: for it was founded upon a rock. [ Christ and his teachings. ]

26 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: [ The opposite of the rock; the ways of the world; priorities of the world. ]

27 And the rain descended, and the floods came, and the winds blew, [ Note what this does not say. It does not say that the rain only came down and the winds only blew on the house that was built upon the sand - no it beat upon them both the same. The trials of life came to both builders in their life. But the outcome the net result was different for both depending upon what they were built. ] and beat upon that house; and it fell: and great was the fall of it.

28 And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: [ Where amazed at the power with which he taught. Why? because he was teaching with the spirit and they could feel it if they were willing to listen. ]

29 For he taught them as one having authority, [ Why? How did they recognize this? Because he taught with the spirit. It was more than just words ] and not as the scribes. [ The main teachers and interpreter of the law among the Jews.. The people were able to recognize the difference. A scribes responsibility was to write down or copy word for word what was said. It was not their duty or responsibility to change, altar or modify in any way what was written. However; it was the scribes who were the ones who modified the text of the old testament books to remove or alter what the Messiah would do and be. They changed him to become a political figure such that the people would not recognize the Savior when he did come. They removed the ordinances and covenants to their ways, ways in which they could control the people through "the Law". for this reason Jesus holds some of his strongest rebukes for the scribes because these were the very ones who were manipulating the text to have it read the way that they wanted - they were perverting that ways of God. ]