Matthew 7:3Meaning & Commentary from the Church Fathers

For this reason, the Lord reproached them even near the end of His ministry, stating, "You bind heavy burdens, hard to bear, and you do not lift a finger to help" and again, "You have neglected the weightier matters of the law: justice, mercy, and faith" (Matthew 23:4, 23). Consequently, it may be viewed that Christ was addressing them, seeking to admonish them before they later accused the disciples of misdeeds. Though the latter had not erred in the matters in question, the Jews perceived faults such as not observing the Sabbath, eating without washing hands, and associating with tax collectors as sinful. The Saviour also mentioned this in another instance, declaring, "You strain out a gnat but swallow a camel" (Matthew 23:24).

In this passage, Christ establishes a broad principle against judgment. Paul, in his correspondence with the Corinthians, did not prohibit judgment altogether but rather instructed them to judge with discernment, considering the complexities of the situation; he also did not reject the idea of correcting those who trespass. Christ did not cast blame indiscriminately but first addressed His disciples about their judgments of their teachers and then condemned those who, burdened with many faults, maligned the innocent. In this instance, Christ clarifies this message, invoking a sense of profound fear and warning of impending retribution (see Matthew 7:2).

Do you see how these two commandments are straightforward, yielding great blessings for those who comply, while conversely leading to significant trouble for those who do not? He who overlooks his neighbor’s faults frees himself from condemnation, benefiting not only his neighbor but also himself, effortlessly. On the other hand, one who examines the transgressions of others with mercy offers himself a greater assurance of forgiveness. If a person engages in adultery, should I remain silent about the nature of adultery and not correct such behavior? I should indeed correct him, but not as an adversary or an enemy; I must act as a healer providing care. The Saviour did not say, "Do not hinder the one who sins," but rather, "Do not judge," meaning do not be an unyielding critic. Furthermore, this instruction does not pertain to significant and plainly forbidden sins, as previously noted, but rather to actions that may seem minor.

Thus, He asks, "Why do you notice the speck in your brother’s eye?" Many still engage in such behavior: when they observe a monk who possesses excessive garments, they quickly remind him of the Lord's law, while they themselves may be involved in dishonest practices. Or when they see him partaking of hearty food, they become fierce accusers, despite their own indulgence in drunkenness and revelry daily, not realizing that through such judgments they set the stage for even greater punishment and risk their own justification. In your own conduct, you must hold yourself to a strict standard, as you were the one who first established such a principle by condemning your neighbor's actions. Therefore, do not regard it as an unfair burden when you find yourself subjected to similar scrutiny.

Consequently, we should remain prayerfully and thoughtfully vigilant, remembering that when the situation demands us to admonish or admonish someone, we ought to first reflect on whether the fault is one that we have never experienced or one from which we have already been delivered. If we have never encountered it, we need to acknowledge our humanity and recognize that we, too, could have succumbed to it. And if we have faced this vice and have overcome it, we ought to keep in mind our shared frailty, allowing our rebuke to stem not from animosity but from compassion, aiming instead to aid in the correction or conversion of the one we are addressing (as the outcome may be uncertain), while finding peace in the integrity of our perspective. If, upon reflection, we discover that we ourselves are guilty of the same vice we were about to decry, let us refrain from condemning or reproaching him, but rather let us lament deeply and seek not for his submission to us, but for a collective resolve to eliminate this vice together.

Therefore, anyone who condemns another while engaging in the same actions brings judgment upon themselves. The two elders who accused Susanna of adultery were condemned by the very law of Moses for their own acts of adultery. Likewise, Pharaoh faced retribution measured by his own actions; as he threw infants into the river, he met his end by drowning in the Red Sea. Similarly, the bishops who executed Zechariah at the altar were punished by the Romans at the altar, illustrating that whatever measure one uses, that same measure will be used against them. Thus, those who cause others to sin will also face torment themselves.

Christ questioned, ‘Why do you look at the speck in your brother's eye, but do not feel the beam in your own eye?’ One who neglects to address their own shortcomings should refrain from being a stringent critic of others.

They evaluate themselves and those around them based on appearances, relying on their flawed earthly understanding, leading to erroneous judgments; hence, the Scripture rightly labels them as hypocrites. A true Christian, after receiving healing through the Word of God and the Spirit of God, gains insight into their own spiritual condition and that of their neighbors. Earthly wisdom, which criticizes a sinning neighbor with a beam, only brings confusion and destruction, providing no benefit and failing to address sin. Conversely, spiritual wisdom acts directly upon the spiritual afflictions of others, extending mercy and promoting healing and redemption. Notably, after attaining spiritual understanding, the faults of others begin to appear trivial, redeemed by the Saviour and easily addressed through repentance—deficiencies that seemed vast and significant to the worldly mind. It becomes clear that worldly wisdom, being itself a beam, inflated their importance. The earthly mind perceives sins in others that do not exist: for this reason, those who are swept away by misguided zeal may fall into slander and become instruments in the hands of fallen spirits.

The primary characteristic of the hypocrite— the first assault they launch against their neighbor— is temptation and the condemnation that arises from it. In intentional wrongdoers, temptation often masquerades as a façade, carefully crafted to provide a justification for their wrongdoing, while those afflicted by the old nature of humanity, even if well-meaning and striving for righteousness, demonstrate a significant and persistent ailment. This affliction stands in opposition to repentance, which leads to purification. Temptation manifests as a painful scrutiny of a neighbor’s weaknesses, magnifying those flaws to grotesque proportions. It is the very temptation of self-love, which invades a soul, estranged from both neighborly love and the true love of self. The Lord compared this disease to a beam, for in comparison to it, any visible sin of a neighbor is merely a speck. "Judge not, that you be not judged; for with the judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you" (Matthew 7:1-2). … “You hypocrite, remove the first beam from your own eye, and then you will see clearly to remove the speck from your brother's eye.”

Consequently, the natural outcome of such moral decay is that these individuals, themselves corrupted, perceive only faults in those around them. With a malevolent eagerness, they seize every opportunity to point out even the most trivial issues of their neighbors, like a budding sprout, and maliciously share these observations with others. Burdened by this sinful burden in their hearts, which clouds their understanding and stifles their capacity for love, can they truly expect to rectify the shortcomings of others?

Thus, the phrase judge not, lest ye be judged is primarily understood in its second or third senses, but not the first. All Christian theologians generally agree that this command from Christ discourages slander, judgment, and the condemnation of others for their genuine or imagined faults and actions. Conversely, Count L. N. Tolstoy entertains a different view, positing that Christ prohibited any form of judgment, particularly that associated with state justice. Given that Count Tolstoy’s views resonate with many educated individuals, it is worth examining his perspective.

Jesus goes on to explain His command: why do you see the speck in your brother's eye, but do not notice the beam in your own? How can you say to your brother, ‘Let me take the speck out of your eye,’ while there is a log in your own? Hypocrite, first remove the log from your own eye, and then you will be able to see clearly enough to remove the speck from your brother's eye. This passage from the Sermon on the Mount further develops the teaching expressed in the Lord's Prayer—"forgive us our debts, as we also have forgiven our debtors" (Matthew 6:12). Here, Jesus asserts that only those who forgive deserve forgiveness and elevates the expectation for His followers by not merely calling for forgiveness but also instructing them to refrain from condemning or criticizing those who have wronged them. According to Christ's directives, I am to love my enemy, do good to him, and not only avoid repaying evil with evil but also abstain from harboring anger; I must forgive any wrongdoing done to me and return kindness. If this is my obligation toward someone who has offended me, regardless of their intent or guilt, why would I then judge, condemn, or speak ill of their actions? Where criticism and negative speech thrive, there is no genuine forgiveness. My forgiveness must be given freely, willingly, and wholeheartedly; thus, I cannot judge or condemn. Condemn not, and you shall not be condemned; forgive, and you will be forgiven (Luke 6:37). By comparing this teaching of Christ with previous instructions, we can conclude that by stating "do not judge," Christ is forbidding the censure of others for their faults and actions.

While Christ's command against judgment pertains to censure and slander, He does not prohibit discussions aimed at correcting our neighbors' faults, as indicated by His statement, and then you will see how to remove the speck from your brother's eye (Matthew 7:5). It's unjust to point out our neighbor’s failings and transgressions while ignoring our own shortcomings. To critique others, one must first address their own faults; only then can they assist their brother with love and the intent of helping him improve.

“When a person commits adultery, should I not point out that adultery is a sin, and should I refrain from correcting the adulterer? Correct him not as an enemy, but as a healer offering remedy. It is essential not to criticize, to condemn, or to accuse, but to uplift and advise—correcting with humility rather than pride” (St. John Chrysostom). Judge not, lest you be judged; with the measure you use, it will be measured back to you. Augustine elucidated that it is absurd to assume that if we judge others wrongly, God will judge us likewise. The unrighteousness by which a sinner condemns will not be met with equal unrighteousness but rather with God’s righteous severity—according to the measure of their wrongdoing. David stated in the Psalms (Psalm 17:26-27), “Thou dealest ... with the wicked according to his wickedness,” meaning divine judgment will be proportionate to the wickedness exhibited.

The sin of condemning or speaking ill of others is widespread. Those ensnared by this sin exhibit a striking blindness: they revel in examining their neighbor's faults, while disregarding their own significant shortcomings. They might notice a speck in another's eye, yet remain oblivious to the beam in their own. Instead of offering compassion towards the one who has erred, they often judge harshly. To highlight this sin, Christ taught: Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven (Luke 6:37). During Lent, the Orthodox Church reminds us to pray, "Lord, let me see my own shortcomings and not condemn my brother!” This prayer is particularly important for those prone to speaking ill of others.

All Christian denominations have historically interpreted Christ's command against judgment in this manner. However, Count Tolstoy argues in his essay “What is My Faith?” that to not judge also includes abstaining from societal judgments and legal decisions. His stance is based on three main points: first, the Greek terms krino and katadikadzo, which translate to judge and condemn, solely refer to judicial condemnation and punishment; second, early interpreters set themselves apart from others by not condemning or executing judgment; and third, he asserts that courts often respond to wrongdoing with further wrongdoing, counter to Christ’s teachings on forgiveness and non-resistance to harm.

The Gospels were originally composed in two languages—Luke in Greek and Matthew in Hebrew (or Aramaic)—with Matthew's version later translated into Greek for wider dissemination. The Greek term krino denotes various meanings, such as selecting, discerning, or judging, and may not solely imply condemnation or punishment, as Tolstoy suggests. Notably, Jesus Himself stated, "You judge according to the flesh; I do not judge anyone... I have much to say about you and will judge you" (John 8:15, 26). In these instances, the verb krino does not relate to punitive judgment but rather to discussing the actions of others. This suggests that when Christ said, "Judge not, lest you be judged," He could have meant it in a similar context—not as condemnation to punishment.

As for katadikadzo, which Luke uses in the context of condemning, it should also be scrutinized in Jesus' teachings. For instance, when the Pharisees admonished Jesus' disciples for picking grain on the Sabbath, Jesus replied, “If you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the innocent” (Matthew 12:7). Here, the Pharisees merely criticized the disciples; they lacked the authority to judge or condemn in a legal sense. The term katadikadzo carries dual meanings—censorship and condemnation—and the phrase used by Christ should be interpreted in a way consistent with His focus on mercy.

Notably, Jesus did not dismiss the notion of judicial institutions in His teachings. He drew a firm distinction between His kingdom and worldly affairs and affirmed, "Render to Caesar the things that are Caesar's" (Mark 12:17). Clearly, He emphasized the need for justice throughout His ministry. In addressing the scribes and Pharisees, Jesus chastised them for neglecting the weightier aspects of the law—justice, mercy, and faith (Matthew 23:23)—implying that while engaging in justice, courts and authorities are not inherently condemned. While it is indeed commanded that we forgive offenses, it pertains only to individuals who have been wronged; those who have not suffered are not in a position to forgive on behalf of others.

State and societal justice cannot be disregarded entirely. While it is necessary to strive for forgiveness, the law cannot run contrary to divine principles of justice. Count Tolstoy's assertion that courts perpetuate evil for evil can be nuanced. The essence of judgment should rest not on revenge but on restorative justice—they must work to reform rather than merely punish. Christ teaches us to love even our enemies and emphasizes that the role of any judicial authority must prioritize mercy over vengeance.

The guiding principle in all aspects of life, including how we view criminality, must align with the love of neighbor. Enabling a perpetrator to continue in wrongdoing is not loving. Loving our neighbors must also include protecting those victimized by crime and advocating for their wellbeing. By preventing further wrongdoing, we fulfill Christ’s call to love and care for both the victim and the sinner. Hence, to enact justice aligns fully with the commandment of loving one's neighbor, while punitive measures aimed solely at revenge contradict this divine calling. In summarizing Jesus' command, “Judge not, lest ye be judged,” we see that He forbids condemnation and slander yet does not deny the legitimacy of public justice or the need for moral discussions to help others correct their paths.

The essence of the kingdom of heaven, likened to pearls, should not be placed into the hands of those who reject the light due to their wicked actions. Let not the precious gems of faith be disrespected nor allow them to unleash their wrath upon the messengers. Thus, the Lord, who previously instructed the apostles to remain unconcerned over personal offenses, now teaches them to safeguard the integrity of Christian doctrine and apostolic service from any form of disregard.