Matta 7:2 Yorum

This chapter continues and concludes Christ's sermon on the mount, which is purely practical, directing us to order our conversation aright, both toward God and man; for the design of the Christian religion is to make men good, every way good. We have, I. Some rules concerning censure and reproof (Mat 7:1-6). II. Encouragements given us to pray to God for what we need (Mat 7:7-11). III. The necessity of strictness in conversation urged upon us (Mat 7:12-14). IV. A caution given us to take heed of false prophets (Mat 7:15-20). V. The conclusion of the whole sermon, showing the necessity of universal obedience to Christ's commands, without which we cannot expect to be happy (Mat 7:21-27). VI. The impression which Christ's doctrine made upon his hearers (Mat 7:28, Mat 7:29).

Judge not, that ye be not judged. This is not to be understood of any sort of judgment; not of judgment in the civil courts of judicature, by proper magistrates, which ought to be made and pass, according to the nature of the case; nor of judgment in the churches of Christ, where offenders are to be called to an account, examined, tried, and dealt with according to the rules of the Gospel; nor of every private judgment, which one man may make upon another, without any detriment to him; but of rash judgment, interpreting men's words and deeds to the worst sense, and censuring them in a very severe manner; even passing sentence on them, with respect to their eternal state and condition. Good is the advice given by the famous Hillell (u), who lived a little before Christ's time; "Do not judge thy neighbour, (says he,) until thou comest into his place.'' It would be well, if persons subject to a censorious spirit, would put themselves in the case and circumstances the persons are in they judge; and then consider, what judgment they would choose others should pass on them. The argument Christ uses to dissuade from this evil, which the Jews were very prone to, is, "that ye be not judged"; meaning, either by men, for such censorious persons rarely have the good will of their fellow creatures, but are commonly repaid in the same way; or else by God, which will be the most awful and tremendous: for such persons take upon them the place of God, usurp his prerogative, as if they knew the hearts and states of men; and therefore will have judgment without mercy at the hands of God. (u) Pirke Abot, c. 2. sect. 4.

For with what judgment ye judge, ye shall be judged,.... Both by God and men; to which agree those proverbial sentences used by the Jews; "He that judgeth his neighbour according to the balance of righteousness, or innocence, they judge him according to righteousness.'' (w) And a little after, "As ye have judged me according to the balance of righteousness, God will judge you according to the balance of righteousness.'' Hence that advice of Joshua ben Perachiah (x), who, by the Jewish writers, is said to be the master of Christ; "Judge every man according to the balance of righteousness.'' Which their commentators explain thus (y); when you see a man as it were in "equilibrio", inclining to neither part, it is not clear from what he does, that he is either good or evil, righteous or unrighteous; yet when you see him do a thing which may be interpreted either to a good or a bad sense, it ought always to be interpreted to the best. And with what measure you mete, it shall be measured to you again. This was an usual proverb among the Jews; it is sometimes delivered out thus, , "measure against measure" (z); but oftener thus, and nearer the form of it here, , "with what measure a man measures, they measure to him": one might fill up almost a page, in referring to places, where it is used in this form: besides those in the (a) margin, take the following, and the rather, because it gives instances of this retaliation (b): ""With what measure a man measures, they measure to him"; so the woman suspected of adultery, she adorned herself to commit sin, and God dishonoured her; she exposed herself to iniquity, God therefore stripped her naked; the same part of her body in which her sin begun, her punishment did. Samson walked after his eyes, and therefore the Philistines plucked out his eyes. Absalom was lifted up in his mind, with his hair, and therefore he was hanged by it; and because he lay with his father's ten concubines, they therefore pierced him with ten lances; and because he stole away three hearts, the heart of his father, the heart of the sanhedrim, and the heart of Israel, therefore he was thrust with three darts: and so it is with respect to good things; Miriam waited for Moses one hour, therefore the Israelites waited for her seven days in the wilderness; Joseph, who was greater than his brethren, buried his father; and Moses, who was the greatest among the Israelites took care of the bones of Joseph, and God himself buried Moses.'' (w) T. Bab. Sabbat, fol. 127. 2. (x) Pirke Abot, c. 1. sect. 6. (y) Maimon. & Bartenora in ib. (z) Bereshit Rabba, sect. 9. fol. 7. 4. (a) T. Bab. Megilla, fol. 12. 2. Sota, fol. 8. 2. Sanhedrim, fol. 100. 1. Zohar in Gen. fol. 87. 4. & in Lev. fol. 36. 1. & 39. 3. & in Num. fol. 67. 3. Bemidbar Rabba, fol. 194. 1. Misn. Beracot, c. 9. sect. 5. (b) Misn. Sota, c. 1. sect. 7, 8, 9. Vid. Tzeror Hammor, fol. 99. 1, 2.

Let us therefore, brethren, be of humble mind, laying aside all haughtiness, and pride, and foolishness, and angry feelings; and let us act according to that which is written (for the Holy Spirit says, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, neither let the rich man glory in his riches; but let him that glories glory in the Lord, in diligently seeking Him, and doing judgment and righteousness" [Jeremiah 9:23-24]), being especially mindful of the words of the Lord Jesus which He spoke teaching us meekness and long-suffering. For thus He spoke: "Be merciful, that you may obtain mercy; forgive, that it may be forgiven to you; as you do, so shall it be done unto you; as you judge, so shall you be judged; as you are kind, so shall kindness be shown to you; with what measure you measure, with the same it shall be measured to you." [Matthew 5:7, Matthew 6:14, Matthew 7:1-2] By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word says, "On whom shall I look, but on him that is meek and peaceable, and that trembles at my words?" [Isaiah 66:2]

And therefore has the Lord said: "Judge not, that you be not judged: for with what judgment you shall judge, you shall be judged." [Matthew 7:1-2] [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself made provision that all things shall turn out for good, in a way consistent with justice. For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, "He that has two coats, let him impart to him that has none; and he that has meat, let him do likewise." [Luke 3:11] And, "For I was an hungered, and you gave Me meat; I was thirsty, and you gave Me drink; I was naked and you clothed Me." [Matthew 25:35-36] And, "When you do your alms, let not your left hand know what your right hand does." [Matthew 6:3] And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands.

Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you." Thus He has not prohibited judging, but taught (how to do it).

Otherwise; He forbids us to judge God touching His promises; for as judgments among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.

What then? Ought we not to blame them that sin? Because Paul also saith this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, "Why dost thou judge thy brother? And thou, why dost thou set at nought thy brother?" and, "Who art thou that judgest another man's servant?" And again, "Therefore judge nothing before the time, until the Lord Come." How then doth He say elsewhere, "Reprove, rebuke, exhort," and, "Them that sin rebuke before all?" And Christ too to Peter, "Go and tell him his fault between thee and him alone," and if he neglect to hear, add to thyself another also; and if not even so doth he yield, declare it to the church likewise?" And how hath He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He hath commanded to be "as a heathen man and a publican." And how gave He them the keys also? since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose. And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down. What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He hath pointed out to them that have understanding the excellency of this law, saying, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He doth not simply command us not to judge any of men's sins, neither doth He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins.

"For with what judgment ye judge," saith He, "ye shall be judged." That is, "it is not the other," saith Christ, "that thou condemnest, but thyself, and thou art making the judgment-seat dreadful to thyself, and the account strict." As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but thyself, dost thou give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses. Seest thou, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, hath freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men's offenses, great is the allowance of pardon, which he hath by his judgment laid up beforehand for himself. "What then!" say you: "if one commit fornication, may I not say that fornication is a bad thing, nor at all correct him that is playing the wanton?" Nay, correct him, but not as a foe, nor as an adversary exacting a penalty, but as a physician providing medicines. For neither did Christ say, "stay not him that is sinning," but "judge not;" that is, be not bitter in pronouncing sentence. And besides, it is not of great things, nor of things prohibited, that this is said, but of those which are not even counted offenses.

"For with what measure ye mete," He saith, "it shall be measured unto you." Set a bridle upon thy mouth. If thou art disciplined to bear bravely with a servant when she answers back, thou wilt not be annoyed with the insolence of an equal, and in being above annoyance, wilt have attained to the highest philosophy. But some there are who add even oaths, but there is nothing more shocking than a woman so enraged. But what again, ye will say, if she shall dress gaily? Why then, forbid this; thou hast my consent; but check it by first beginning with thyself, not so much by fear as by example. Be in everything thyself a perfect pattern.

But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?

(Chapter VII - Verses 1, 2) Do not judge, so that you may not be judged. For with the judgment you judge, you will be judged; and with the measure you use, it will be measured to you. If judging is prohibited, what is the consequence of Paul judging the fornicator in Corinth (1 Cor. 5), and Peter rebuking Ananias and Sapphira for lying (Acts 5)? But he shows what he prohibits from the consequences, saying: just as you judge, you will be judged. Therefore, he did not prohibit judgment, but taught it.

Is it the case, then, that if we shall judge any thing with a rash judgment, God will also judge rashly with respect to us? Or if we shall measure any thing with an unjust measure, is there with God also an unjust measure, according to which it shall be measured to us again? (for by the expression measure also, I suppose the judgment itself is meant.) By no means does God either judge rashly, or recompense to any one with an unjust measure; but it is so expressed, inasmuch as that very same rashness wherewith you punish another must necessarily punish yourself. Unless, perchance, it is to be imagined that injustice does harm in some way to him against whom it goes forth, but in no way to him from whom it goes forth; but nay, it often does no harm to him who suffers the injury, but it must necessarily do harm to him who inflicts it. For what harm did the injustice of the persecutors do to the martyrs? None; but very much to the persecutors themselves. For although some of them were turned from the error of their ways, yet at the time at which they were acting as persecutors, their wickedness was blinding them. So also a rash judgment frequently does no harm to him who is the object of the rash judgment; but to him who judges rashly, the rashness itself must necessarily do harm. According to such a rule, I judge of that saying also: Every one that strikes with the sword shall perish with the sword. For how many take the sword, and yet do not perish with the sword, Peter himself being an instance! But lest any should think that he escaped such punishment by the pardon of his sins (although nothing could be more absurd than to think that the punishment of the sword, which did not befall Peter, could have been greater than that of the cross, which actually befell him), yet what would they say of the malefactors who were crucified with our Lord; for both he who got pardon, got it after he was crucified, and the other did not get it at all? Or had they perhaps crucified all whom they had slain; and did they therefore themselves too deserve to suffer the same thing? It is ridiculous to think so. For what else is meant by the statement, For all they that take the sword shall perish with the sword, but that the soul dies by that very sin, whatever it may be, which it has committed?

Here one may think there is difficulty in what follows, With what judgment ye judge ye shall be judged. If we judge a hasty judgment, will God also judge us with the like? Or if we have measured with a false measure, is there with God a false measure whence it may be measured to us again? For by measure I suppose is here meant judgment. Surely this is only said, that the haste in which you punish another shall be itself your punishment. For injustice often does no harm to him who suffers the wrong; but must always hurt him who does the wrong. (De. Civ. Dei, xxi. 11.) Some say, How is it true that Christ says, And with what measure ye shall mete it shall be measured to you again, if temporal sin is to be punished by eternal suffering? They do not observe that it is not said the same measure, because of the equal space of time, but because of the equal retribution—namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that he gave; by judgment he did what was unjust, by judgment he suffers what is just.

Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort a continuation of that of the prayer; as though it should run, Forgive us our debts, and then should follow, Judge not, that ye be not judged. But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety. But that not even thus should Christians correct Christians is shown by that expression, Judge not. But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, and ye shall not be judged? For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to show that this is not here spoken concerning not judging our neighbour who shall sin against God, but who may sin against ourselves. For whoso does not judge his neighbour who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave.

Joseph asked Poemen, ‘Tell me how to become a monk.’ He said, ‘If you want to find rest in this life and the next, say at every moment, “Who am I?” and judge no one.’

The reason follows: For with the judgment you pronounce, you will be judged, i.e., according the judgment with which you have judged you will be judged: "The wicked are ensnared in the work of their own hands" (Ps 9:16); and below (26:52): "He that strikes with the sword shall die by the sword." Or, in this way: Those who judge should fear that the Lord might allow them to be punished with this judgment: "Woe to you, destroyer, who yourself have not been destroyed" (Is 33:1). The measure you give will be the measure you get... Here he presents a reason in the likeness of a judgment. For a judge is, as it were, a living rule; for when you wish to weigh two things, you use a balance, and whatever is excessive in one you cut off. In the same way, if anyone has more than he ought of someone else's, let it be cut off and returned to each according to his due, i.e., according to that measure it will be measured to us. But it is objected: Someone sins in time and is punished eternally. This does not seem to be a balanced judgment. I say that two things must be considered in a sin: the duration and the offense. In the offense are two things: turning away and turning to. On the part of turning to, the sin is finite; on the part of turning away, it is infinite, because one turns from God, who is infinite. When, therefore, one turns away from the infinite, he should be punished in an infinite way. Likewise, on the part of duration two things must be considered, namely, the act and the stain of sin. The act is momentary, but the stain infinite, i.e., eternal. Therefore, it should be punished in an infinite way, i.e., eternally. Hence, if the stain could be abandoned by the devils, they could be freed of sin and punishment. Similarly, on the part of punishment there is bitterness, which is finite; likewise, duration, which is finite.

MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12) Judge not, that ye be not judged--To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it--"that ye be not judged"--confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.

For with what judgments ye Judge, ye shall be judged: and with what measure ye mete--whatever standard of judgment ye apply to others. it shall be measured to you again--This proverbial maxim is used by our Lord in other connections--as in Mar 4:24, and with a slightly different application in Luk 6:38 --as a great principle in the divine administration. Unkind judgment of others will be judicially returned upon ourselves, in the day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.