Luke 6:41Meaning & Commentary from the Church Fathers

First, remove your significant transgressions and rebellious inclinations, and then you may assist those who commit minor offenses. It is disheartening when people succumb to this judgmental attitude. One Sabbath, as our Lord walked through the grain fields, His blessed disciples plucked ears of corn, rubbed them in their hands, and ate. Some Pharisees confronted them, saying, "Behold, your disciples are doing what they ought not to do on the Sabbath days!" Yet these Pharisees had disregarded the Law themselves on many occasions. Even the prophet Isaiah condemned them, proclaiming, "How the faithful city of Zion has become a harlot! It was full of judgment; righteousness dwelled in it: but now murderers. Thy silver is become dross; thy merchants mix wine with water; thy princes are rebellious, companions of thieves, lovers of bribes, seekers of rewards; they do not judge the orphan, and the widow's cause comes not before them." Ironically, these men, who were under such harsh rebuke, accused the disciples of Sabbath-breaking. They received the righteous admonishment of Christ, who proclaimed, "Woe unto you, scribes and Pharisees, hypocrites, for you tithe mint and dill, and neglect the weightier matters of the law, judgment, mercy, and faith." Additionally, He remarked, "You strain out a gnat but swallow a camel." Their teachings focused on trivial matters, as they chastised others for the most insignificant actions while dismissing their serious offenses. Therefore, the Savior referred to them as "whitewashed tombs which appear beautiful outwardly, but within are full of dead men's bones and all uncleanness." This describes every hypocrite: and whenever they attempt to accuse others for yielding to weakness, they justly hear, "First remove the log from your own eye, and then you will see clearly to remove the speck from your brother's eye." This command is essential for anyone wishing to lead a righteous life, especially for those entrusted with guiding others. If they are virtuous and wise, committed to their calling, not only should they possess knowledge of the virtues but also practice them, living a holy life that serves as an example for others. They can then justly call out those who fail to follow this example. However, if they are negligent and easily swayed by pleasures, how can they blame others when they fall into the same traps? Thus, the blessed disciples wisely cautioned, "Let not many of you be teachers, knowing that we shall receive the greater condemnation." For Christ Himself, who awards crowns and disciplines the unrighteous, stated, "He that doeth and teacheth shall be called great in the kingdom of heaven; but he that doeth not, but teacheth, shall be called least in the kingdom of heaven."

These teachings were not just for a specific time or a select few; they were intended to be a guiding principle for all His disciples, rooted in the eternal truths of Divine holiness and the moral foundations inscribed by the Creator within human nature.

The chosen disciples had not received formal education prior to this, with the exception of some, like Andrew and John, who had spent time with John the Baptist. The Lord selected individuals who demonstrated genuine love and trust in Him, akin to the faith of children, untainted by illusions of false wisdom. He undertook to teach them not merely through words but through actions—whether in solitude or in front of crowds, in homes or on journeys, on land or at sea. What remained unclear to others, He would clarify for them. They were witnesses to His life and miracles; He gradually helped them shed the biases rooted in Jewish teachings. He did not remove all instances of misunderstanding but used them as lessons, encouraging them to engage in conversation about familiar topics, all while knowing their thoughts and the thoughts of others. He guided their emotions, aligning them with their responsibilities. In essence, He purified and enlightened their hearts and minds, preparing them for the coming fullness of the Spirit of truth and sanctification. Initially, they were His disciples; by the conclusion of His ministry, He referred to them as friends (Jn. 15:14-15), since He revealed everything to them, and ultimately, He called them brothers.

In the Gospel of Luke, the final section initiates with phrases in verse 39 that differ from their arrangement and context in Matthew. Matthew offers a separate connection and application. Within the contexts of the surrounding verses in Luke, the implication is clear: you, my closest followers, are called to be lights, educators for the world, instilling the teachings you are now receiving from me into the hearts of others. However, to effectively illuminate this spiritual realm and share the message of the Gospel, you must first have your own spiritual sight restored; for can the blind guide the blind? Such blind guides are represented by your previous Pharisaical teachers. You are to no longer be influenced by them or emulate their faults. Since a disciple cannot surpass their teacher, you will not bring light to the world unless you yourselves have first been enlightened by the truth and goodness.

Thus, you must first remove the specks from your own eyes and refrain from imitating your popular teachers who, while quick to observe the speck in another’s eye, overlook the beam in their own. Cultivate good fruit and, as my followers, let your actions align with your faith, not just your words. Whoever adheres to My teachings is akin to a builder who establishes a structure on a solid foundation, impervious to harm (46-49).

For with what judgment you judge, you will be judged, and with what measure you measure, it will be measured to you" (Matthew 7:1-2).

It is essential to understand that the ancient principle of equal retribution—“an eye for an eye”—is not what Christ is reestablishing here, as Jewish legalists may have interpreted it. The critical distinction between this New Testament teaching and the Old Testament law lies in the nature of retribution proclaimed on earth, which could often give rise to various injustices fueled by sinful desires. In contrast, the New Testament teaches retribution in a higher existence, where eternal truth prevails and restores what is fractured in this life. This divine truth acts as an ever-watchful eye, bringing forth equity in earthly relationships by unmasking self-righteous pretensions through the inner voice of conscience and moral standards. To evade this revealing truth, one ought to examine their own state with the intent to amend it, rather than scrutinize others and highlight their failings. Otherwise, eternal truth may deliver a sobering rebuke: "Why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 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? 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" (Matthew 7:3-5).

Indeed, what could be more reprehensible than one who, presenting themselves as an unfaltering arbiter of justice and unattainable righteousness, magnifies the smallest faults of others while being ensnared in grave sins and vices themselves?

Such judgments are often aimed at causing offense and humiliation and are made by individuals who lack the authority or understanding of all the relevant details of the situation. Those who judge others unwarrantedly and unjustly find themselves subject to the judgment of both God and humanity, facing the rightful consequences of the harm they inflict on their neighbors. These unqualified judges frequently bear more guilt than those they criticize; when they point out the minor faults of others, they overlook their own significant transgressions. “What seeest thou the speck that is in thy brother's eye, and dost not perceive the beam that is in thine own eye? Or how canst thou say to thy brother, Let me pull out the speck out of thine eye; and behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the speck out of thy brother's eye.” The Savior does not prohibit judgment but rather instructs that one must first remove the beam from one’s own eye before addressing the faults of others. Therefore, an individual burdened with many shortcomings should not be a harsh critic of the minor faults of others, particularly when those faults are trivial.