Matthew 7:2Meaning & Commentary from the Church Fathers

Jesus, who succeeded Moses, condemned Achan for his transgressions and destroyed both him and his household (Num. 7:18-25). Phinehas judged Zamvrias for his immoral conduct and executed him with a spear (Num. 25:7-8). Samuel put Agag, king of the Amalekites, to death in the sight of the Lord (1 Sam. 15:33). Elijah condemned the false prophets and put them to death as one would slaughter livestock (3 Kings 18:40). Elisha punished Gehazi for accepting bribes with leprosy (4 Sam. 5:27). Daniel condemned the lustful elders for their deceit and executed justice as prescribed by the law of Moses (Dan. 13:62). Peter, having received the keys to the kingdom of heaven, judged Ananias and his wife for withholding their possessions, leading to their immediate demise (Acts 5:1-10). Paul condemned Alexander the coppersmith with the words, “May the Lord reward him according to his deeds” (2 Tim. 4:14), and delivered Hymenaeus and Philetus to Satan for their blasphemies (1 Tim. 1:20), accusing the churches in Corinth for their failure to judge one another, asserting, “Is there not one wise man among you who can judge among his brethren? Do you not know that we are judged by angels?” (1 Corinthians 6:5, 3). Therefore, if all the righteous engaged in judgment without being judged themselves, and were ordained for spiritual leadership, why should they refrain from judging, as the heretics claim? The Lord’s directive, “Judge not, that ye be not judged,” should not lead us to act without discernment but is aimed at the Pharisees and scribes, who judged others while failing to correct their own faults. For instance, they condemned a murderer to death under the Law, yet they unlawfully killed the prophets; they passed judgment on an adulterer, yet they were themselves guilty of inappropriate desires toward others' spouses; they called out a thief, oblivious to their own acts of theft; they criticized minor faults while indulging in greater sins. Such was the nature of the Pharisees and scribes, as is clear from the subsequent words of the Lord.

The power of the commandments is remarkable, simple to observe, yet it leads to immense salvation! Therefore, if a brother engages in sin, should I remain silent rather than correct him? Offer correction as a physician would, with the spirit of a brother, rather than with the hostility of condemnation. Christ did not instruct us to ignore the sins of others, but rather to refrain from judgment. The apostle Paul reminds us that the servant stands or falls before his own master, and encourages us to reflect: Why do you judge your brother? Why do you belittle him? (Rom. 14:4, 10). It is indeed a trait of the Pharisaic and self-righteous spirit to scorn the disobedient.

If you desire not to be judged, refrain from judging others. Should you find yourself entirely blameless, resist the temptation to condemn others. However, if you do judge, you submit to the same scrutiny as those who err. If you consider yourself pure but condemn one who is not, you become indistinguishable from the one involved in immorality. If you have never erred in even the smallest matter yet harbor disdain for another's sin, you commit an equal wrong, perhaps a greater one, for you take no joy in your own work—the divine judgment of God.

Instead of focusing on the misdeeds of others, direct your gaze inward, for you are accountable solely for your own wrongs; you will not be evaluated on the sins of others, but ‘about yourself you will give an account.’ There is no need to assess how others live or sin. Focus on yourself: Are your actions pleasing to God? Do you mirror the lives of the saints? Are your deeds acceptable to Him? A person who judges others resembles a ‘corrupted mirror,’ reflecting everything but its own flaws, or a ‘polluted’ basin, cleansing others while remaining filthy itself. This judge remains mindful of all: how others eat, drink, and sin, yet neglects his own transgressions. He perceives minor sins in others as monumental yet dismisses his substantial faults. He desires that no one unearth his sins so that he might escape disdain while he himself openly condemns and maligns others.

Do not cast condemnation or be astonished by human sin; rather, marvel at those who avoid the snares of the enemy, who manage to remain pure before God, even as Satan prowls ‘like a roaring lion, seeking whom he may devour’ (1 Pet. 5:8), intent on the destruction of humanity, desiring no one to be liberated from his traps. Hence, keep your own transgressions in mind, for even without intentionality, you sin abundantly. What you abhor, you often commit with ease: willingly or unwillingly, you are ensnared in sin, falling into wrongdoing.

Who among us is without sin? Who is innocent of iniquity? Who does not participate in sin—‘even if only for a day in his life’? We were conceived in transgressions, and our mother bore us in sins (Psalm 50:7). If we do not sin in one respect, we do in another; if not in great matters, then in the trivial. Yet, we all sin, we all are guilty, we all are weak, and we all are prone to every vice, collectively seeking God's mercy and compassion: ‘every living person will not be justified before the Lord,’ the prophet states (Psalm 142:2).

Thus, do not condemn those who stumble, do not take pleasure in God's judgment, nor become an adversary to Christ in matters He has reserved for Himself. If you perceive someone clearly sinning, do not crush him under judgment out of pride, lest you too fall prey to similar scrutiny. He who condemns another in any regard will surely face the same. Instead, cover his transgression with compassion and treat his fault with kindness. Should you be able, restore him; if not, then, condemning yourself, maintain silence about him. Your own sins should suffice for concern; do not be distracted by the failings of others.

If you witness the gravest of sins, do not condemn, nor claim that the sinner deserves punishment, but entrust everything hidden from man's understanding to God. He knows all as the Creator; He will resolve all things according to His wisdom, for He is the Almighty. Recall the angel who presented a soul to the elder, seeking direction for its placement, having mentally condemned it as noted in the teachings of the Fathers.

Avoid jealousy or envy toward those who sin; do not find solace in another's wrongdoing. Rather, embody mercy and compassion toward the sinner. If possible, aid him in overcoming his sin—extend a helping hand; if unable, at least pray for him. The sinner has not attained great rewards; the transgressor has not gained honor but lost much, experiencing not comfort and joy, but sorrow and despair. Whoever engages with sin must also grapple with grief. If not in this life, then certainly in the next—it must be so.

Rejoice not in the downfall of your neighbor; rather, grieve and lament as if it were your own failing, for we are commanded to love our neighbor as ourselves. ‘If your enemy falls, do not rejoice over him, nor let your heart be glad at his downfall...’ (Proverbs 24:17)."

Should we not speak out against those who commit wrongs? Indeed, Paul agrees, or rather, Christ speaks through Paul: "But why do you condemn your brother? Who are you to judge another man's servant?" (Rom. 14:10, 4). Therefore, do not judge in any manner until the appointed time, when the Lord returns (1 Cor. 4:5). Why then did Christ establish numerous reprovers, even those who would impose penalties, commanding that anyone who does not heed them be treated as a Gentile and a tax collector? Without such measures, disorder would prevail in the Church, in society, and within families. Evil would proliferate if a master did not hold accountability over his servant, a mistress over her maid, a father over his child, or a friend over another friend. The Savior does not prohibit all judgment of sins in general; rather, He instructs against those who, burdened with their own multitude of sins, criticize others for minor faults. This is clear from His following words:

All Christian scholars agree that in this directive, Christ prohibits gossip, slander, and the condemnation of others for their actual or perceived faults. However, Count L. N. Tolstoy disagrees, asserting that Christ forbade any form of judgment, including state justice. Given the influence of Tolstoy's views among educated individuals, it's worth considering his perspective. Jesus further elucidated His command, saying: And why do you see the speck that is in your brother's eye, but do not perceive the log that is in your own eye? Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a log in your own eye? Hypocrite! First remove the log from your own eye, and then you will see clearly to remove the speck from your brother's eye. This passage from the Sermon on the Mount amplifies the message found in the Lord's Prayer: and forgive us our debts, as we forgive our debtors (Matthew 6:12). Here, Christ teaches that only those who forgive are deserving of forgiveness and extends that teaching to His disciples, calling for greater righteousness—not just to forgive but also to refrain from condemning or criticizing those who have wronged us. Christ instructs me to love my enemy and to do good to them. I am prohibited from repaying evil for evil or harboring anger towards them; I must forgive all wrongs done to me and respond with kindness. If these are my responsibilities toward someone who has offended me, regardless of their intent or the severity of their actions, what purpose does criticizing them serve? Where there is criticism, slander, and judgment, there cannot be true brotherly forgiveness. I must offer forgiveness freely and wholeheartedly, which means I cannot condemn or criticize. Condemn not, and you shall not be condemned; forgive, and you shall be forgiven (Luke 6:37). By examining this command from Christ alongside others that precede it, we conclude that by stating do not judge, Christ forbids censure of others’ actions and faults, as well as gossip. However, He does not prohibit discussing a neighbor’s conduct as a means of guidance and correction, as indicated by His words: and then you will see clearly to remove the speck from your brother’s eye (Matthew 7:5). It is grossly unjust to point out the faults of others without recognizing one's own shortcomings and failures. To call out the vices of others, one must first be free from fault oneself; one must address the log in one’s own eye before offering to help with the speck in another's eye. This assistance must be done with love and in the desire to benefit them, aiming for their correction rather than with a spirit of reproach or self-righteousness. "If someone commits adultery, should I not call out the sin of adultery and seek to correct the sinner? Correct them, but not as an adversary; rather, be like a physician offering a remedy. It’s essential to uplift rather than mock or accuse, and to offer correction with love" (St. John Chrysostom). Refrain from judgment, as you shall be judged; with the measure you use, it will be measured to you. According to Augustine, it is nonsensical to think that if we wrongly judge others, God will unjustly judge us in return. The unjust condemnation that a sinner imposes reflects not an equal judgment from God, but a stricter divine accountability based on their own wrongdoing. David expressed in his psalm (Psalm 17:26-27): You deal with the wicked according to their wickedness. Criticism and condemnation of others is a common sin that illustrates a remarkable blindness in the person who engages in it; they are quick to scrutinize the smallest imperfections in another while oblivious to the significant faults within themselves. Instead of empathizing with a friend who has erred, they choose instead to condemn and often gloat. To guard against this sin, Christ cautioned: Do not judge, and you shall not be judged; do not condemn, and you shall not be condemned; forgive, and you will be forgiven (Luke 6:37). During the penitential days of Lent, the Orthodox Church implores: Lord, let me see my transgressions and not judge my brother! This prayer is especially poignant for those prone to gossip.

Addressing Count L. N. Tolstoy's perspective: All Christian denominations interpret the command against judgment in a consistent manner. Yet, in his essay "What is my faith?" Tolstoy argues that the directive—do not judge, do not condemn—means one should refrain from judging others not only in words but also through human institutions and courts. He bases this on the premise that the Greek terms krino and katadikadzo, translated into Russian as "to judge" and "to condemn," solely pertain to legal condemnation and sentencing, as evidenced in the letters of Apostles James (James 4:12) and Paul (Romans 2:1-4). He also notes that early interpreters of the text set themselves apart by abstaining from judgment and condemnation. Additionally, he posits that courts often reciprocate evil for evil, contrary to Christ's principles of forgiveness and non-resistance to evil. It is known that Luke composed his Gospel in Greek, while Matthew initially wrote for a Jewish audience in Hebrew (Aramaic), with subsequent translation into Greek for a wider non-Jewish readership. The Greek word krino, used by both Matthew and Luke, encompasses a range of meanings, including to discern and separate, rather than strictly to condemn. The term katadikadzo, used exclusively by Luke, may signify condemnation; yet, for it to denote judgment by punishment, it must be coupled with the specific infraction. Given the breadth of meanings inherent in krino, we must consider the context in which the Evangelists invoked this term. In John’s Gospel, Jesus states: You judge according to the flesh; I judge no one (John 8:15). In this context, it is clear He is not referring to legal judgment but rather to discernment. Thus, the phrase do not judge could equally denote discernment without implications of sentencing, which contradicts Tolstoy’s interpretation. Regarding the term katadikadzo, we must analyze its usage in other scriptural references to ascertain its intended meaning. For example, in Matthew (12:1-7), when the Pharisees rebuked Jesus for His disciples' actions on the Sabbath, they merely expressed disapproval rather than rendering a judicial condemnation. Therefore, it is evident that while both terms can relate to censure and judgment, they do not exclusively indicate punitive condemnation. Consequently, when Christ taught do not judge and you will not be judged, the terms imply condemnation in the sense of censure, not criminal sentencing as Count Tolstoy suggests.

Regarding the views of early interpreters: They did not dismiss human judgments, as evidenced by the Apostle Paul's first letter to the Corinthians, where he admonishes: How dare any of you, when dealing with another, be judged by the ungodly rather than by the holy? To your shame, I ask: Is there no one among you wise enough to judge between his brothers? Yet brother judges brother, and that before unbelievers! It is already a defeat for you to have lawsuits among yourselves (1 Corinthians 6:1-7). By encouraging the Corinthian believers to endure grievance and even to prefer personal wrongs over disputes among brothers, Paul clearly acknowledges the validity of justice and judicial proceedings. Likewise, Apostle Peter’s exhortation to submit to every human authority (1 Peter 2:13-14) further signifies that early Christians accepted the necessity of courts as institutions of society. Athenagoras, in his petition, expressed that Christians are taught not only to refrain from retaliating against personal offenses but also to bear even unjust punishments when accused, illustrating their acknowledgment of lawful orders.

The nature of judicial systems: Jesus did not dismiss state institutions in His teachings, making clear the distinction between His divine kingdom and earthly governance. He also affirmed the value of justice when reproaching the scribes and Pharisees: Woe to you, scribes and Pharisees, hypocrites, for you pay tithes of mint and dill, and have neglected the weightier matters of the law: justice, mercy, and faith (Matthew 23:23). In this, He condemned their preoccupation with trivial matters while neglecting the essence of justice in their roles as judges. Therefore, the existence of courts, established for the administration of justice and equity, aligns with the moral intention of Christ's teachings. While He urged us to forgive, this guidance primarily concerns the offended individual; an outsider who has not been wronged lacks the authority to extend forgiveness to the offender. Judges, tasked with addressing offenses against society, must act within the framework of justice rather than personal forgiveness.

Count Tolstoy's assertion that courts retaliate against wrongdoers is valid only if judges inflict punitive measures as acts of vengeance or intimidation. Yet, when Christ taught mercy, He did so in the context of guarding against using justice as a tool for retribution. By establishing love as the cornerstone of our interactions—therefore including extending compassion toward wrongdoers—this reinforces the need for just measures that aim at rehabilitation rather than pure punishment. To truly fulfill Christ’s commandment, we cannot merely condone wrongful behavior; this would contradict our obligation to uphold righteousness and protect the innocent. Thus, love necessitates corrective action to guide those straying from the path of righteousness back to good. In such a way, corrective penalties, aimed at rehabilitation, align entirely with the call to love one’s neighbor, while punitive measures based purely on vengeance diverge from the Lord's commands.

In conclusion, it is indeed essential to recognize that when Jesus declared, "Do not judge, lest you be judged," He directed us against the condemnation of others through disparagement and gossip, yet did not preclude the necessity for lawful justice administered within societal frameworks, nor the open discourse aimed at rectifying the shortcomings of our neighbors.

Otherwise, the Apostles would not be able to obey the Lord's command to refrain from sharing sacred things with those unworthy, nor would Christians be able to fulfill their duty to correct and admonish those who err as indicated in Matthew 18:15-17. Similarly, authorities would find it impossible to curb wickedness in society through rightful punishments for wrongdoing, such as theft, robbery, and murder. How are we to interpret the Lord’s command to refrain from judgment and condemnation? The Lord Himself offers insight into this directive with the words: By your standard of measure it will be measured to you (Luke 6:38). The core of the Lord's teaching is not that we should indiscriminately praise all actions or condemn none, but rather that we should avoid judging others by the same standard we desire for ourselves. It would be presumptuous to wish for complete immunity from the Lord's scrutiny. Instead, we ask Him not to correct us in His anger or punish us in His wrath (Psalm 6:2). This same spirit should guide us as we consider our fellow believers who may be in error; when facing the need to judge them—whether due to circumstances or civil duty—our judgment should be tempered with truth, mercy, love, and respect for the image of God, which is present even in those who have committed serious sins. When assessing the actions of others, we must recall the words of the Apostle James: judgment will be merciless to one who has shown no mercy (James 2:13). Some may wonder why the Lord spoke so categorically, saying: do not judge, and do not condemn, if He was only referring to merciless condemnation. In this, as throughout the Sermon on the Mount, the Lord was directing His remarks at the Pharisees and scribes, who judged harshly and without compassion, holding in disdain those they condemned while neglecting the weightier matters of the law: justice and mercy (Matthew 23:23). The prohibition against condemnation, therefore, clearly points to a meaning without limits in its reasoning: “Do not condemn in a Pharisaic manner, with disdain and without mercy.”