Matthew 7:5Meaning & Commentary from the Church Fathers

Hence, anyone who condemns another for wrongdoing while committing the same acts themselves ultimately condemns their own soul. The two elders who accused Susanna of adultery found themselves judged by the law of Moses as adulterers. Similarly, Pharaoh faced consequences equivalent to his actions; by drowning innocent children, he himself met his end in the Red Sea. Furthermore, the bishops who orchestrated the death of Zechariah at the altar suffered punishment from the Romans at the altar, serving as a profound lesson that whatever measure one uses will be the same measure applied to them. And as those who sin in such ways will also face torment (Prem. 11:17).

Therefore, recognize that He does not prohibit the healing of others if you desire to do so; rather, He requires that you attend to your own healing first, for a physician must be in good health. This principle, and others like it, has been established not to hinder mutual correction, but to prevent neglect of one’s own conduct. A severe judgment awaits anyone who, burdened by significant transgressions, diligently investigates the lesser faults of others.

They judge both themselves and their neighbors based on mere appearance, weighed down by their own flawed perspective, leading to erroneous conclusions. Thus, Scripture rightly labels such a person a hypocrite. A believer, upon receiving healing through the Word and Spirit of God, attains a true understanding of their spiritual condition and that of others. Worldly wisdom, which strikes the erring neighbor with a beam, causes confusion, often leads to destruction, and is utterly ineffective against sin. In contrast, spiritual wisdom addresses the spiritual maladies of the neighbor, showing mercy, healing, and salvation. Notably, once one attains spiritual insight, the faults and failings of others appear trifling—redeemed by the Savior and easily mended through repentance—unlike those serious shortcomings perceived by the worldly mind. Clearly, worldly wisdom, being itself a beam, exaggerates these faults to an undeserved extent. The carnal mind may discern sins in others that do not truly exist within them; hence, those who are swept up in misguided zeal may resort to slander and become vessels for malevolent spirits.

The primary characteristic of the hypocrite is the temptation and accusation they hurl at their neighbor, arising from their own temptation. In the case of intentional wrongdoers, temptation can be a façade, crafted to provide a justification for their misconduct, whereas for those burdened with the legacy of Adam—even if they mean well and strive for salvation—temptation signals a significant and persistent ailment. This sickness stands in opposition to repentance, which leads to purification. Temptation magnifies the weaknesses of others, distorting them into monstrous proportions. It represents the devil of self-love, invading the soul and diminishing true love for others and appropriate self-love. The Lord likened this affliction to a beam, wherein the perceived faults of others become insignificant in comparison. "Judge not, that you be not judged; for with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you" (Matthew 7:1-2). "Hypocrite! First remove the beam from your own eye, and then you will see clearly to remove the speck from your brother's eye."

If we genuinely sought to comprehend the condition of our hearts and diligently worked towards its improvement, we would find ourselves with little time to dwell on the faults of others; the transformative task of reforming our own hearts would yield profound benefits. By earnestly correcting ourselves, we would gain the wisdom needed to assist others when our position or genuine love for our fellow beings requires it. In doing so, we would be able to help remove the speck from our brother's eye. Our personal growth would help us view the frailty and wrongdoings of others from a rightful perspective. With hearts purged of sinful inclinations, we would discern the prudence, patience, and love required in aiding our brother so as not to harm him further. Thus, it becomes clear that the Redeemer does not prohibit us from admonishing the sins of others; rather, He instructs us on how and to whom we should offer such rebuke for it to be beneficial. He Himself reproached the scribes and Pharisees and those of wickedness in Judea. In His spirit, the Prophets and Apostles called out the world steeped in wrongdoing (1 John 5:19). Even now, and at all times, the correction of sins within the Christian community remains a vital and sacred responsibility for the ministers of God’s Word, akin to the essential duty of judges to render righteous judgments in civil society. “Preach the word,” instructs St. Paul the Apostle to Christ's Church leaders, “be ready in season and out of season; reprove, rebuke, exhort, with all patience and teaching” (2 Tim. 4:2). This sacred duty is paramount; thus, those called to this ministry must first cleanse their hearts of sinful passions and impurities, washing them with the tears of fraternal love before the Lord, ensuring that their reproof serves to uplift others. So significant is this obligation that the Redeemer, in the midst of His many commandments, deemed it imperative to provide explicit guidance to His disciples about the careful and judicious manner in which they are to share the mysteries of the kingdom of God and illuminate the truths of the Gospel to the people of this age, correcting their errors and transgressions.

"First, remove the log from your own eye!" The Savior does not prohibit judgment; rather, He instructs that one must first address their own failings, and then only will you be equipped to help your brother with his faults. People tend to love themselves more than their neighbors; therefore, when you find yourself judging others with good intentions, first extend that goodwill toward yourself. Consider that your own sins may be clearer to you; if you neglect your own heart, it is clear that your condemnation of others arises not from love, but from animosity and a desire to shame them.

Blessed Augustine poses the question: “Shall we love to such an extent that we never admonish?” He answers his own inquiry: “Let us judge with severity, but let us commence by judging ourselves. Are you eager to critique your neighbor? You are closest to yourself.” In all of Christ's teachings, a singular principle prevails: love will instruct you on when it is necessary to overlook the faults of others and when to gently correct them. The monk Moses wisely remarked, “It is foolishness to mourn for another's deceased while ignoring one's own dead.” One who truly feels the weight of their own sins will not scrutinize the sins of others. When this holy elder was invited to attend a gathering where the brothers discussed how to handle a transgressing brother, he initially hesitated. Yet, following the presbyter's request, he arrived carrying a basket with holes filled with sand. The brothers inquired, “What is this, Father?” The elder replied, “These are my sins spilling out behind me; I am unaware of them, yet I have come to judge the sins of others.” Upon hearing this, the brothers chose to forgive the sinner.

St. Philaret emphasizes, “Who can truly understand another's conscience? You condemn a brother for a sin he committed yesterday, yet he may have already washed it away with tears of repentance; you cast judgment upon him, but God may have already granted him forgiveness, making you an unjust accuser of one whom God has declared innocent, a saint in the making.” If you desire to refrain from the sin of condemning your neighbor, follow the example of that ascetic who observed his brother sinning and lamented, “Woe is me. As he sinned today, so shall I also sin tomorrow. He may repent, but I might not have the chance to do so.” The monk John the Lestwitchnik teaches, “If you hear someone condemning their neighbor, tell them, ‘Stop, brother; I commit serious sins every day; how can I judge my brother?’ By doing this, you will bring healing to both yourself and the one who condemns others in your presence.”

St. Demetrius of Rostov warns, “Do not take comfort in your brother’s transgressions, lest you bring joy to demons and people through your own sin.” The monk Dorotheus reminds us, “We, the sinful, indiscriminately judge our neighbors, and, worse still, do not contemplate our own failings; instead, we harm another by revealing their sins, planting in their heart the sin of condemnation itself. If we truly loved, we would view our neighbor's faults with compassion, as it is written: love covers a multitude of sins (1 Pet. 4:8).” The monk John the Ledstvichnik warns, “Listen, you wicked judges of others’ actions; if it is true that with the same measure you use to judge, you will be judged, then indeed, the very sins by which we judge our neighbor will ensnare us as well, for there is no other path!” However, when a parent sees the faults of their children, or a leader the faults of their followers, silence is not an option. The high priest Eli of the Old Testament, in his compassion, neglected to confront his wayward children and was subsequently punished by God. Monk Macarius of Egypt advised Monk Pakhomiy: “Teach and firmly judge your subordinates, but do not pass judgment on outsiders.” By prohibiting judgment of one's neighbor, the Lord does not prevent us from recognizing wrongdoing or distinguishing between good and evil. On the contrary, He, along with the Apostles and all holy ones, have consistently condemned actions that contravene the faith and the commandments of God and have always stood against evil. “Judge with righteous judgment,” the Savior commands in the Gospel of John (John 7:24).

All Christian scholars concur that Christ’s command discourages the practice of gossip, criticism, or condemning one’s neighbor for either real or imagined transgressions.

However, Count L. N. Tolstoy challenges this view, asserting that Christ forbade all forms of judgment, including that administered by civil authorities. Given the influence of Tolstoy’s views among educated circles, it is worth examining his perspective. Following the exhortation, "Judge not, lest ye be judged; for with what judgment ye judge, ye shall be judged" (Matthew 7:2), Christ elaborated: "And why beholdest thou the speck that is in thy brother's eye, but considerest not the beam that is in thine own eye?" He admonishes hypocrisy and encourages self-examination before addressing the faults of others. This teaching complements the Lord's Prayer, specifically reflecting on "forgive us our debts, as we forgive our debtors" (Matthew 6:12). Here, Christ emphasizes the necessity of forgiveness among followers, calling them not only to pardon but also to refrain from passing judgment or expressing disapproval toward those who have wronged them.

As per Christ’s instruction, I am called to love my adversary and to act kindly towards him; I must neither retaliate nor harbor anger, but instead, I must forgive all injustices done unto me in exchange for goodwill. If such is my obligation toward a neighbor who has offended me, it stands to reason that finding fault or condemning him has no value. Where judgment and disparagement prevail, genuine forgiveness cannot exist. True forgiveness must be given willingly and wholeheartedly; thus, condemnation and censure are incompatible with forgiveness. "Condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven" (Luke 6:37). This reinforces the understanding that Christ’s admonition against judgment pertains to the censure of others, not to discussions aimed at righteous correction.

To point out a fault should stem not from a place of judgment but from a desire to guide another toward improvement, as articulated in Christ's statement, "and then thou shalt see clearly to cast out the mote out of thy brother's eye" (Matthew 7:5). It is unjust to criticize the shortcomings of others while overlooking our own. To address another’s failings, one must first remove their own shortcomings, thereby ensuring that the correction offered is devoid of disdain or malice, but rooted in genuine love and support for the other's growth. When confronting a fault, such as adultery, I must approach with compassion rather than animosity; my role as a guide should be constructive, akin to a healer administering restorative care.

"Judge not, lest ye be judged; for by what measure ye mete, it shall be measured to you again." The wisdom of Augustine acknowledges the flaw in assuming that wrongful judgments among us will prompt a false divine judgment, as our own injustices will be met with God's righteous scrutiny. David proclaims in his psalm (Psalm 17:26-27) that the measure of divine judgment reflects the degree of human wickedness, emphasizing accountability without contradiction.

The fault of neighborly condemnation is ubiquitous, characterized by a troubling blindness that often overlooks one’s own imperfections while magnifying the faults of others. In cautioning us against such behavior, Christ reiterates: "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 the somber days of Lent, the Orthodox Church implores: "Lord, let me see my own transgressions and not condemn my brother!" This plea underscores the need for self-awareness among those inclined to speak ill of others.

Count L. N. Tolstoy, in his essay "What is my faith?" contends that the directive "do not judge, do not condemn" transcends mere verbal admonitions against our neighbors’ shortcomings; he implies it also applies to judicial actions. He bases his view partly on the translation of Greek words krino and katadikazo, asserting they denote condemnation in a penal sense, and partly on early interpretations emphasizing non-condemnation by the early Church. Moreover, he suggests that courts uphold a system that retaliates against wrongdoing, contrary to Christ's teachings of forgiveness and non-retaliation.

However, the Greek term krino, as used by the Evangelists, has a multifaceted meaning, including discernment and judgment, not exclusively condemning punishment. This is further substantiated in John’s Gospel where Christ states, "You judge according to the flesh; I judge no man...I have much to say and judge of you" (John 8:15, 26), indicating that when He speaks of judgment, it may simply refer to discerning actions rather than condemning them. Similarly, in the parables and teachings attributed to Him, the context often hints towards guiding dialogue rather than punitive measures.

As Thomas Aquinas states, the essence of judgment is not merely punitive; it must incorporate the nature of justice. The Church acknowledges this balance through the call for mercy in judgment, a principle established by Christ. It stands to reason that if Christ Himself did not reject the role of civic authorities in enacting justice, we must reconcile the call for mercy with the existence of corrective measures within a community.

Indeed, the administration of justice becomes a crucial aspect of societal living, intertwined with mercy rather than vengeance. While Christ urges personal forgiveness, judicial structures serve a purpose in maintaining order, administering fairness for the greater good. We must remember that loving our enemy does not entail enabling continued wrongdoing. True love seeks correction, guiding the wicked back toward virtue through understanding and compassion.

Thus, we conclude that Christ's call to "judge not" reproaches the sinful tendency to condemn, not the necessity of administering justice or addressing another’s faults from a place of love and restoration. The challenge for each follower of Christ is to embody a spirit of forgiveness and humility while grappling with the complexities of human behavior and societal norms.

Such individuals should not be allowed to trample on these teachings, nor should they turn against the messengers, causing offense to the grace extended to them through slander and malicious gossip. Thus, while the Lord instructed the apostles to remain unoffended by personal attacks, He also emphasized the necessity of safeguarding the integrity of Christian doctrine and the apostolic mission from any form of contempt.

Consequently, our evaluations of others’ actions will become more accurate; we will refrain from judging them based on self-interest, pride, or hypocrisy. It is clear that the Savior does not prohibit us from making judgments; instead, He urges us first to remove the plank from our own eye, and then to address the sins of others. If we neglect our own well-being, it becomes evident that our judgment of our brother is not motivated by goodwill but rather by malice and a desire to shame him.