MATTHEW 7:1-5; MARK 4:24; LUKE 6:37-42
Matthew 7:1. Judge not. These words of Christ do not contain
an absolute prohibition from judging, but are intended to cure a disease,
which appears to be natural to us all. We see how all flatter themselves,
and every man passes a severe censure on others. This vice is attended
by some strange enjoyment: for there is hardly any person who is not tickled
with the desire of inquiring into other people’s faults. All acknowledge,
indeed, that it is an intolerable evil, that those who overlook their own
vices are so inveterate against their brethren. The Heathens, too, in ancient
times, condemned it in many proverbs. Yet it has existed in all ages, and
exists, too, in the present day. Nay, it is accompanied by another and
a worse plague: for the greater part of men think that, when they condemn
others, they acquire a greater liberty of sinning.
This depraved eagerness for biting, censuring, and slandering, is restrained
by Christ, when he says, Judge not. It is not necessary that believers
should become blind, and perceive nothing, but only that they should refrain
from an undue eagerness to judge: for otherwise the proper bounds of rigor
will be exceeded by every man who desires to pass sentence on his brethren.
There is a similar expression in the Apostle James, Be not many masters,
(James 3:1.) for he does not discourage or withdraw believers from discharging
the office of teachers, but forbids them to desire the honour from motives
of ambition. To judge, therefore, means here, to be influenced by curiosity
in inquiring into the actions of others. This disease, in the first place,
draws continually along with it the injustice of condemning any trivial
fault, as if it had been a very heinous crime; and next breaks out into
the insolent presumption of looking disdainfully at every action, and passing
an unfavourable judgment on it, even when it might be viewed in a good
light.
We now see, that the design of Christ was to guard us against indulging
excessive eagerness, or peevishness, or malignity, or even curiosity, in
judging our neighbours. He who judges according to the word and law of
the Lord, and forms his judgment by the rule of charity, always begins
with subjecting himself to examination, and preserves a proper medium and
order in his judgments. Hence it is evident, that this passage is altogether
misapplied by those persons who would desire to make that moderation, which
Christ recommends, a pretence for setting aside all distinction between
good and evil. We are not only permitted, but are even bound, to condemn
all sins; unless we choose to rebel against God himself,—nay, to repeal
his laws, to reverse his decisions, and to overturn his judgment-seat.
It is his will that we should proclaim the sentence which he pronounces
on the actions of men: only we must preserve such modesty towards each
other, as to make it manifest that he is the only Lawgiver and Judge, (Isaiah
33:22.)
That you may not be judged. He denounces a punishment against
those severe judges, who take so much delight in sifting the faults of
others. They will not be treated by others with greater kindness, but will
experience, in their turn, the same severity which they had exercised towards
others. As nothing is dearer or more valuable to us than our reputation,
so nothing is more bitter than to be condemned, or to be exposed to the
reproaches and infamy of men. And yet it is by our own fault that we draw
upon ourselves that very thing which our nature so strongly detests, for
which of us is there, who does not examine too severely the actions of
others; who does not manifest undue rage against slight offences; or who
does not peevishly censure what was in itself indifferent? And what is
this but deliberately to provoke God, as our avenger, to treat us in the
same manner. Now, though it is a just judgment of God, that those who have
judged others should be punished in their turn, yet the Lord executes this
punishment by the instrumentality of men. Chrysostom and others limit this
statement to the present life: but that is a forced interpretation. Isaiah
threatens (33:1) that those who have spoiled others shall be spoiled. In
like manner, our Lord means, that there will be no want of executioners
to punish the injustice and slander of men with equal bitterness or severity.
And if men shall fail to receive punishment in this world, those who have
shown undue eagerness in condemning their brethren will not escape the
judgment of God.
Luke 6:37, 38. Forgive, and it shall be forgiven to you. Give, and
it shall be given to you. This promise, which is added by Luke, means,
that the Lord will cause him, who is indulgent, kind, and just to his brethren,
to experience the same gentleness from others, and to be treated by them
in a generous and friendly manner. Yet it frequently happens, that the
children of God receive the very worst reward, and are oppressed by many
unjust slanders; and that, to when they have injured no man’s reputation,
and even spared the faults of brethren. But this is not inconsistent with
what Christ says: for we know, that the promises which relate to the present
life do not always hold, and are not without exceptions. Besides, though
the Lord permits his people, when innocent, to be unjustly oppressed and
almost overwhelmed, he fulfils what he says in another place, that “their
uprightness shall break forth as the morning,” (Isaiah 58:8.) In this way,
his blessing always rises above all unjust slanders. He subjects believers
to unjust reproaches, that he may humble them, and that he may at length
maintain the goodness of their cause. It ought also to be taken into the
account, that believers themselves, though they endeavour to act justly
towards their brethren, are sometimes carried away by excessive severity
against brethren, who were either innocent, or not so greatly to be blamed,
and thus, by their own fault, provoke against themselves a similar judgment.
If they do not receive good measure, pressed down, shaken together, and
running over, though this is chargeable on the ingratitude of the world,
yet they ought to acknowledge that it was partly deserved: for there is
no man who is so kind and indulgent as he ought to be towards his brethren.
Matthew 7:3. And why seest thou the straw? He expressly touches
upon a fault, which is usually found in hypocrites. While they are too
quick-sighted in discerning the faults of others, and employ not only severe,
but intentionally exaggerated, language in describing them, they throw
their own sins behind their back, or are so ingenious in finding apologies
for them, that they wish to be held excusable even in very gross offences.
Christ therefore reproves both evils: the excessive sagacity, which arises
from a defect of charity, when we sift too closely the faults of brethren,
and the indulgence by which we defend and cherish our own sins.
