Matthew 7:4Meaning & Commentary from the Church Fathers

Therefore, we ought to remain prayerful and discerning, ensuring that when the situation demands us to confront or admonish someone, we first examine whether the wrongdoing is one we have never committed or from which we have already repented.

If we have never been guilty of it, we should recognize our humanity and acknowledge that we are capable of engaging in any sin. If we have committed it and have since turned away, we ought to remember our shared weaknesses, so that our condemnation or admonishment is motivated by compassion rather than resentment, and aims to correct or guide the individual for whom it is intended, the outcome of which is uncertain. We will find peace in the sincerity of our intent. If, upon reflection, we discover that we ourselves are entangled in the same vice as the one we were about to denounce, let us refrain from judgment or rebuke and rather weep in sorrow, calling not for their obedience but for a collective commitment to overcome this sin.

The two elders who accused Susanna of adultery, for instance, were condemned by the law of Moses as adulterers. Similarly, Pharaoh faced the same fate he inflicted upon others; having drowned innocent children in the river, he himself met his end in the Red Sea. Likewise, the bishops who killed Zechariah at the altar were punished by the Romans at the altar, illustrating the principle that whatever measure a person uses to judge others will be the measure used against them. Those who sin shall be tormented by the very means they employed against others (Prem. 11:17).

They judge both themselves and their neighbors based on external appearances and flawed understanding, leading to erroneous conclusions. This is why the Word of God rightly labels such a person a hypocrite. A true Christian, after being healed through the Word and Spirit of God, gains a clear perception of their own spiritual condition and that of others. Worldly wisdom, which strikes the sinful neighbor with a beam, only causes confusion and destruction and offers no remedy for sin. In contrast, spiritual wisdom addresses the neighbor's spiritual ailments, extending mercy and bringing healing and salvation. Notably, upon acquiring spiritual discernment, the faults and errors of others start to appear minor, as they are reconciled by the Savior and addressed through repentance—these very faults that once seemed overwhelmingly significant to the worldly mind. It is clear that worldly wisdom, being itself a beam, exaggerates their severity. The worldly mind often perceives in others sins that do not exist, which is why those consumed by misguided zeal frequently fall into slander and become manipulators of malevolent spirits.

The primary characteristic of the hypocrite, the first attack they launch against their neighbor, is temptation and condemnation stemming from that temptation. In intentional wrongdoers, temptation is often a façade, a premeditated guise to justify malevolent actions. For those burdened by the legacy of Adam—despite their good intentions—temptation signifies immaturity and is a troubling and enduring malady. This affliction stands in opposition to repentance, which leads to purification. Temptation manifests as an agonizing focus on the weaknesses of others, magnifying these shortcomings into grotesque proportions. It embodies a self-serving spirit that takes root in the soul, devoid of genuine love for neighbor and proper self-love. The Lord has likened this affliction to a beam, contrasting it with the relatively minor faults of others. ‘Judge not, that ye be not judged. For with what judgment you judge, you will be judged: and with what measure you use, it will be measured to you again’ (Matthew 7:1-2). Therefore, He calls out, ‘You hypocrite, first remove the beam from your own eye; then you will see clearly to remove the mote from your brother’s eye.’

Thus, if you condemn a person who is angry while harboring hatred in your heart, the words of Christ are relevant to you as well: 'Why do you look at the speck in your brother's eye, but do not notice the log in your own eye?' King David exemplified this when he was filled with righteous anger towards the man who stole a sheep from a poor neighbor, all the while failing to recognize his own grave offense in taking Uriah's wife and causing the death of that courageous soldier. St. Chrysostom remarks: 'Even today, many do the same; when they see a monk with an extra garment, they remind him of the Lord’s commandments, even as they themselves engage in countless thefts and indulge in vice daily. Conversely, when they see him eating heartily, they become malicious accusers, ignorant that through their own sins, they are stoking a greater fire for themselves, thereby losing all justification.' St. Athanasius of Alexandria notes: 'Heretics claim that a person guilty of a grave sin should not be judged, citing the Lord's words: Judge not, lest ye be judged. But if this were truly the case, then surely righteous Noah, who condemned Ham's scoffing to servitude, would have been condemned himself.' The saint then refers to the judgments of Moses, Joshua, Phinehas, Samuel, Elijah, Daniel, and the Apostles Peter and Paul, stating: 'If all the righteous judged and were not judged themselves, nor disqualified from spiritual duties, why should we not judge, as the heretics assert? The Lord's command, Judge not, lest ye be judged, was not meant to suggest we should act without discernment, but instead referenced the Pharisees and scribes, who judged one another without correcting their own failings.' 'He who wishes to correct others,' Blessed Theophylact advises, 'must be without blame himself. If he, possessing a log—a serious sin—in his own eye, admonishes another for merely a speck, he may only embolden that person, leading them to reproach themselves and thus fall into the sin of judgment. The Lord indicates that a great sinner has difficulty perceiving the sins of others: how can one with a log in their eye easily recognize another’s slight offenses?' 'You argue,' St. Chrysostom writes, 'if someone commits adultery, should I refrain from declaring that adultery is wrong, or from correcting the one who sins? Yes, correct them, but not as an adversary or an enemy, inflicting punishment, but as a physician offering healing. The Saviour did not forbid us from confronting sin; rather, He forbade us from being harsh judges. Moreover, this guidance pertains not to major and explicitly forbidden sins, but rather to lesser matters, which is why He speaks of the speck rather than the beam in your brother's eye.' 'The Lord,' St. Gregory of Nyssa explains, 'does not prohibit fair judgment from those who mean well, but He does disallow judgments from those who lack mercy. A sinner should not be judged by one who shares in that very sin. You question why the Lord instituted such a principle, yet even the thief on the cross recognized it, expressing the thoughts of Jesus to his fellow thief: 'Or do you not fear God, for you are under the same sentence? (Luke 23:40) Yet, rather than removing the log from your own eye, you fail to see it; instead, you perceive the log in another's eye and condemn it while attempting to remove it. Therefore, if neglecting your own sins is bad, it is exponentially worse to judge others while possessing a log in your own eye, for sin is indeed heavier than the log.' The command of the Saviour essentially conveys this: if you are burdened by numerous vices yourself, do not be a severe judge of the minor faults of others. Instead of censure and condemnation, offer correction and guidance; rather than prideful attacks, approach with loving admonition. When you condemn your neighbor, it is not merely them you harm; you also subject yourself to the harshest judgment.

The phrase "Do not judge, lest you be judged" leans towards the latter meanings, instructing believers to refrain from disparaging or condemning others for their true or imagined shortcomings.

Most Christian interpreters agree that this command is a prohibition against gossip, judgment, and condemnation of our neighbors. In contrast, Count L. N. Tolstoy argues that Christ's prohibition includes all forms of judgment, encompassing the legal judgments made in society. Given Tolstoy's prominence among educated circles, it is worth exploring his perspective. After stating, "Do not judge, lest you be judged," Christ elaborates, asking why one would fixate on the speck in a brother's eye while ignoring the beam in one's own, urging individuals to remove their own shortcomings before addressing those in others. This teaching expands upon the principle found in the Lord's Prayer, where Christ emphasizes the necessity of forgiveness: "And forgive us our debts, as we forgive our debtors" (Matthew 6:12). Here, Christ highlights that only those who genuinely forgive are worthy of forgiveness, and He calls for even higher standards by instructing His followers not just to forgive, but also to refrain from condemning those who have wronged them.

According to Christ’s teaching, each individual is called to love their enemies and do good unto them, underscoring that retaliation or harboring anger is unacceptable. Hence, forgiveness must flow from a sincere heart, negating any inclination toward judgment or condemnation. "Condemn not, and you shall not be condemned; forgive, and you will be forgiven" (Luke 6:37) succinctly summarizes this principle. By establishing this commandment, Christ clearly prohibits judging others based on their faults and actions. However, the prohibition is not against discussing the actions of others when it serves to correct behavior, as suggested by His instruction on aiding a brother in need after self-examination.

Recognizing one's own failings before addressing others' faults is essential in this framework. To find fault in others while ignoring one's own behavior is inherently unjust. Thus, before pointing out the ineptitude of a neighbor, one should first rectify their own life, offering guidance motivated by genuine love and a desire for their betterment.

When confronting behaviors like adultery, while one should certainly recognize the evil of such acts, correction must stem from a place of compassion rather than condemnation. The call is to guide others as a physician would treat an ailment, without pride or malice. "Do not judge, lest you be judged; for with the measure you use, it will be measured to you" (Matthew 7:2), encouraging self-reflection and caution in how we assess others.

According to Augustine, it is nonsensical to believe that if we err in our judgments of others, God will likewise judge us unjustly. The Psalmist confirms, "You deal with the wicked according to his wickedness" (Psalm 17:26-27), asserting God’s justice aligns with the righteousness of the offender. The frequent sin of condemning others often blinds individuals to their shortcomings, where they relish in detecting faults while neglecting their own. Christ's admonition serves as a warning against this pervasive sinfulness: "Do not judge, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven" (Luke 6:37).

During the Lenten season, the Orthodox Church encourages believers to pray: "Lord, let me see my own transgressions and not condemn my brother!" This sentiment fosters a spirit of humility and self-awareness, particularly for those susceptible to speaking ill of others.

Count L. N. Tolstoy questions the conventional interpretation of Christ's directive on judgment, positing that it extends beyond personal beliefs to encompass societal judgments. He claims that the Greek terms for judging imply a judicial context, as seen in the writings of the Apostle James and Paul. Furthermore, he notes early interpreters emphasized mercy over condemnation, claiming no genuine justice could exist within human courts. However, the reality is that early believers accepted the necessity of civil justice. The Apostle Paul, for instance, admonishes the Corinthians for seeking judgment from secular courts instead of resolving disputes within the Christian community (1 Corinthians 6:1-7).

Moreover, Apostle Peter instructs followers to submit to earthly authorities, recognizing their role in maintaining order (1 Peter 2:13-14). Early Christian writings also reflect the understanding that while Christians are called to forgiveness, they are not required to forfeit their rights in the face of injustice.

In Christ's teaching, He made a distinction between His kingdom and earthly authority by urging Christians to fulfill their duties to both. He criticized religious leaders for neglecting the core tenets of justice, mercy, and faith (Matthew 23:23), affirming the significance of justice as a vital component of societal order.

It is clear that while Christ's message encourages a forgiving spirit, it does not absolve the role of justice in society. Consequently, while it is essential for individuals to forgive personal grievances, those in positions of judgment must also uphold justice impartially, recognizing the plight of both victims and offenders without resorting to vengeance or retribution. Thus, any punishment should aim at correction and reconciliation, faithfully reflecting Christ's command to extend love and mercy, ultimately guiding all towards redemption.

Therefore, when Christ instructed, "Do not judge, lest you be judged," He forbade condemnation and harmful speech about others, yet He did not reject the principles of justice or the necessity of correcting the behaviors of our fellow man.

13:45), cautioning against allowing it to be trampled by those who oppose the light due to their wicked actions. Let them not trample upon these treasures nor retaliate against you; in other words, lest their slander and malicious gossip disrupt the grace extended to them and turn their wrath against the messengers of that grace. Thus, while previously the Lord taught His apostles to overlook matters concerning their own dignity, He now emphasizes the importance of safeguarding the integrity of Christian doctrine and the apostolic mission from any form of disrespect.