Judging Others
In the previous chapter we have the Lord’s teaching about bringing His disciples into a relationship with the Father in heaven. He wants the Father to fill all of their thinking, whether it be for giving, prayer, fasting, or their relationship to possessions and all the necessities of life. In this chapter the Lord teaches His disciples about the relationship to their brothers and even to wicked people.
This chapter is about the reign of God in the life of the disciple. The ‘government of God’ means that a person is responsible for what he does and that God always connects consequences for him and often for others to his actions or words.
If the Lord says here “do not judge”, it has nothing to do with what is evident, but with what is hidden. It concerns the warning to guard against the spirit of criticism in ourselves, the tendency to suggest evil motives in others in what is not evident. That is not to say that the Lord means to weaken the necessary judgment of evil. If there is public evil in the church, the church must judge it [1Cor 5:12-13].
If we presume a judgment where it is not allowed [1Cor 4:5], we will have to deal with the government of God. God will then judge and measure us according to the standards we have set for others. Then we will experience how much we have defrauded others.
This wrong spirit of judgment is also reflected in the extent of the evil we think we perceive in others, while we are blind to our own much greater wrongs. We make a big fuss about that little speck in our brother’s eye, that speck is enlarged, while the log in our own eye is trivialized. We worry when someone doesn’t see a minor matter of the truth, while we don’t realize that we ourselves disregard large parts of the truth.
If there is sincere care for each other, we will want to help another person to get rid of a speck out of his eye. That’s why we are members of the same body. But it has to be done in the right way. These are hypocritical judgments, judgment without self-judgment, doing wrong with a particular evil and then still condemning another for that very same evil.
[Verse 6] seems to deal with a completely different subject than the previous verses. Yet there is a connection. In [Verse 1-5], the Lord warns that we should not judge the motives of the heart of our fellow disciples. They are hidden from us. [Verse 6] is about judging people who present themselves as Christians, but whose mouths and deeds show that they are trampling the precious things of the Lord Jesus under their feet. Of that, He says strongly that we have to judge that.
“Dogs” and “swine” refers to people in Christianity for whom the preciousness of God’s truth has no meaning and value whatsoever. We have to pass a sharp judgment on such people. We must not give them anything of what God has intended only for His people and what is precious to them. Not only will they trample that precious thing into the mud, but they will also drag and tear to pieces us who gave it (cf. [2Pet 2:22]).
“Dogs” and “swine” do not refer to sinners in general, and “what is holy” and “pearls” do not refer to the gospel. Bringing the gospel is not pearls before swine. The gospel is meant especially for all sinners, even the most ‘swinish’ of them.
This chapter is about the reign of God in the life of the disciple. The ‘government of God’ means that a person is responsible for what he does and that God always connects consequences for him and often for others to his actions or words.
If the Lord says here “do not judge”, it has nothing to do with what is evident, but with what is hidden. It concerns the warning to guard against the spirit of criticism in ourselves, the tendency to suggest evil motives in others in what is not evident. That is not to say that the Lord means to weaken the necessary judgment of evil. If there is public evil in the church, the church must judge it [1Cor 5:12-13].
If we presume a judgment where it is not allowed [1Cor 4:5], we will have to deal with the government of God. God will then judge and measure us according to the standards we have set for others. Then we will experience how much we have defrauded others.
This wrong spirit of judgment is also reflected in the extent of the evil we think we perceive in others, while we are blind to our own much greater wrongs. We make a big fuss about that little speck in our brother’s eye, that speck is enlarged, while the log in our own eye is trivialized. We worry when someone doesn’t see a minor matter of the truth, while we don’t realize that we ourselves disregard large parts of the truth.
If there is sincere care for each other, we will want to help another person to get rid of a speck out of his eye. That’s why we are members of the same body. But it has to be done in the right way. These are hypocritical judgments, judgment without self-judgment, doing wrong with a particular evil and then still condemning another for that very same evil.
[Verse 6] seems to deal with a completely different subject than the previous verses. Yet there is a connection. In [Verse 1-5], the Lord warns that we should not judge the motives of the heart of our fellow disciples. They are hidden from us. [Verse 6] is about judging people who present themselves as Christians, but whose mouths and deeds show that they are trampling the precious things of the Lord Jesus under their feet. Of that, He says strongly that we have to judge that.
“Dogs” and “swine” refers to people in Christianity for whom the preciousness of God’s truth has no meaning and value whatsoever. We have to pass a sharp judgment on such people. We must not give them anything of what God has intended only for His people and what is precious to them. Not only will they trample that precious thing into the mud, but they will also drag and tear to pieces us who gave it (cf. [2Pet 2:22]).
“Dogs” and “swine” do not refer to sinners in general, and “what is holy” and “pearls” do not refer to the gospel. Bringing the gospel is not pearls before swine. The gospel is meant especially for all sinners, even the most ‘swinish’ of them.
Verses that belong to this explanation: 1-6
1 ‹Judge not, that ye be not judged.› 2 ‹For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.› 3 ‹And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?› 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?› 5 ‹Thou hypocrite, 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.› 6 ‹Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.›
 | Author: Ger de Koning Rank: Author Posted on: 2024-03-24 Source: Title: Matthew Author: Ger de Koning Copyright: kingcomments.com Note General: All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author or the publisher. |
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.
Verses that belong to this explanation: 1-6
1 ‹Judge not, that ye be not judged.› 2 ‹For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.› 3 ‹And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?› 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?› 5 ‹Thou hypocrite, 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.› 6 ‹Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.›
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
What then? Ought we not to blame them that sin? Because Paul also says this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, Romans 14:10 Why do you judge your brother? And thou, why do you set at nought your brother? and, Who are you that judgest another man's servant? Romans 14:4 And again, Therefore judge nothing before the time, until the Lord come. 1 Corinthians 4:5 How then does He say elsewhere, Reprove, rebuke, exhort, 2 Timothy 4:2 and, Them that sin rebuke before all? And Christ too to Peter, Go and tell him his fault between you and him alone, and if he neglect to hear, add to yourself another also; and if not even so does he yield, declare it to the church likewise? And how has He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He has commanded to be as a heathen man and a publican. Matthew 18:17 And how gave He them the keys also? Since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose. And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? Unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down. What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He has pointed out to them that have understanding the excellency of this law, saying, Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? Matthew 7:3 But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He does not simply command us not to judge any of men's sins, neither does He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins. Herewith towards the end also He was upbraiding them, when He said, You bind heavy burdens, and grievous to be borne, but you will not move them with your finger, Matthew 23:4 and, ye pay tithe of mint and anise, and have omitted the weightier matters of the law, judgment, mercy, and faith. Matthew 23:23 Well then, I think that these are comprehended in His invective; that He is checking them beforehand as to those things, wherein they were hereafter to accuse His disciples. For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He says also in another place, You which strain at the gnat, and swallow the camel. But yet it is also a general law that He is laying down on these matters. And the Corinthians 1 Corinthians 4:5 too Paul did not absolutely command not to judge, but not to judge their own superiors, and upon grounds that are not acknowledged; not absolutely to refrain from correcting them that sin. Neither indeed was He then rebuking all without distinction, but disciples doing so to their teachers were the object of His reproof; and they who, being guilty of innumerable sins, bring an evil report upon the guiltless. This then is the sort of thing which Christ also in this place intimated; not intimated merely, but guarded it too with a great ter ror, and the punishment from which no prayers can deliver.
 | Author: John Chrysostom Rank: Bishop AD: 407 |
This carries the same intent as another passage, “Pass no judgment before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the thoughts of the heart; and then everyone will have his praise from God.” Some actions are indifferent, and, since we do not know with what intention they are performed, it would be rash for any to pass judgment on them and most rash to condemn them. The time for judging these actions will come later, when the Lord “will bring to light the hidden things of darkness and reveal the thoughts of the heart.” And in another passage the same apostle also says, “Some sins are manifest even before the judgment, but some sins afterward.” When it is clear with what intention they are committed, he calls them manifest sins, and these sins precede judgment. This means that if judgment follows them at once, it will not be rash judgment. But concealed sins follow judgment, because not even these will remain hidden in their proper time. And this is to be understood about good works as well, for he thus continues: “In like manner also the good works are manifest, and whatever things are otherwise cannot be hidden.” On things that are manifest, therefore, let us pass judgment, but with regard to hidden things, let us leave the judgment to God. For whether the works themselves be bad or good, they cannot remain hidden when the time comes for them to be revealed. .
 | Author: Augustine of Hippo Rank: Bishop AD: 430 |
And inasmuch as when such things are either provided against the time to come, or reserved, if there is no cause wherefore you should expend them, it is uncertain with what intention it is done, since it may be done with a single heart, and also with a double one, He has seasonably added in this passage: Judge not, that you be not judged. For with what judgment ye judge, you shall be judged, and with what measure ye mete, it shall be measured to you again. In this passage, I am of opinion that we are taught nothing else, but that in the case of those actions respecting which it is doubtful with what intention they are done, we are to put the better construction on them. For when it is written, By their fruits you shall know them, the statement has reference to things which manifestly cannot be done with a good intention; such as debaucheries, or blasphemies, or thefts, or drunkenness, and all such things, of which we are permitted to judge, according to the apostle's statement: For what have I to do to judge them also that are without? Do not ye judge them that are within? But concerning the kind of food, because every kind of human food can be taken indiscriminately with a good intention and a single heart, without the vice of concupiscence, the same apostle forbids that they who ate flesh and drank wine be judged by those who abstained from such kinds of sustenance: Let not him that eats, says he, despise him that eats not; and let not him which eats not, judge him that eats. There also he says: Who are you that judges another man's servant? To his own master he stands or falls. For in reference to such matters as can be done with a good and single and noble intention, although they may also be done with an intention the reverse of good, those parties wished, howbeit they were [mere] men, to pronounce judgment upon the secrets of the heart, of which God alone is Judge. To this category belongs also what he says in another passage: Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the hearts: and then shall every man have praise of God. There are therefore certain ambiguous actions, respecting which we are ignorant with what intention they are performed, because they may be done both with a good or with an evil one, of which it is rash to judge, especially for the purpose of condemning. Now the time will come for these to be judged, when the Lord will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts. In another passage also the same apostle says: Some men's aims are manifest beforehand, going before to judgment; and some men they follow after. He calls those sins manifest, with regard to which it is clear with what intention they are done; these go before to judgment, because if a judgment shall follow, it is not rash. But those which are concealed follow, because neither shall they remain hid in their own time. So we must understand with respect to good works also. For he adds to this effect: Likewise also the good works of some are manifest beforehand; and they that are otherwise cannot be hid. Let us judge, therefore, with respect to those which are manifest; but respecting those which are concealed, let us leave the judgment to God: for they also cannot be hid, whether they be good or evil, when the time shall come for them to be manifested. There are two things, moreover, in which we ought to beware of rash judgment; when it is uncertain with what intention any thing is done; or when it is uncertain what sort of a person he is going to be, who at preset is manifestly either good or bad. If, therefore, any one, for example, complaining of his stomach, would not fast, and you, not believing this, were to attribute it to the vice of gluttony, you would judge rashly. Likewise, if you were to come to know the gluttony and drunkenness as being manifest, and were so to administer reproof as if the man could never be amended and changed, you would nevertheless judge rashly. Let us not therefore reprove those things about which we do not know with what intention they are done; nor let us so reprove those things which are manifest, as that we should despair of a return to a right state of mind; and thus we shall avoid the judgment of which in the present instance it is said, Judge not, that you be not judged.
| Author: Augustine of Hippo Rank: Bishop AD: 430 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
