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"Do not judge, or you too will be judged. For in the same way you
judge others, you will be judged, and with the measure you use, it will
be measured to you. Why do you look at the speck of sawdust in your
brother's eye and pay no attention to the plank in your own eye? How can
you say to your brother, `Let me take the speck out of your eye,' when
all the time there is a plank in your own eye? You hypocrite, first take
the plank out of your own eye, and then you will see clearly to remove
the speck from your brother's eye." Matthew 7:1
"Judge not, that ye be not judged." Mt 7:1 (KJV).
The verses at which we have now arrived begin a new section of our
Lord’s Sermon, and that it is by no means one of the simplest appears
from the diverse treatment which it has received at the hands of the
commentators. They are almost unanimous in allowing that our Lord’s
prohibition "Judge not" cannot be understood in its widest possible
latitude, yet as to how far and wherein it is to be modified there is
little agreement. That Christ’s forbidding us to exercise and pass
judgment upon others cannot be taken absolutely, few if any who
are acquainted with the general tenor of God’s Word would deny, yet as
soon as they attempted to define its limitations a considerable variety
of opinions would be expressed. This should at once warn us against
coming to any hasty conclusion as to the meaning of Matthew 7:1, and
guard us against being misled by the mere sound of its words. Yea, it
should drive us to our knees, begging God graciously to subdue the
prejudices of our hearts and enlighten our minds, and then diligently
search the Scriptures for other passages which throw light upon the
one now before us.
Not only is it very necessary for our own personal good that we spare no
pains in endeavoring to arrive at a right understanding of these verses,
for it is to our own loss that we misapprehend any portion of Holy Writ,
as it will be to our own condemnation if we transgress this Divine
commandment, but unless its meaning be opened unto us we shall be at a
loss to repel those who would bring us into bondage by the corrupt use
they make of it. There are few verses quoted more frequently than the
opening one of Matthew 7, and few less understood by those who are so
ready to cite it and hurl it at the heads of those whom they ignorantly
or maliciously suppose are contravening it. Let the servant of God
denounce a man who is promulgating serious error, and there are
those—boasting of their broadmindedness—who will say to him, "Judge not,
that ye be not judged." Let the saint faithfully rebuke an offender for
some sin, and he is likely to have the same text quoted against him.
"Judge not, that ye be not judged." The word which is here rendered
"judge" is one that occurs frequently in the New Testament, and it is
used in quite a variety of senses. It is the one found in "I speak as to
wise men; judge ye what I say" (1 Cor. 10:15), and in "judge in
yourselves: is it comely that a woman pray unto God uncovered?" (1 Cor.
11:13), where "judge" means weigh carefully and form an opinion or
consideration. It occurs in "thou [Simon, whom Christ asked, "Which of
them will love Him most?"] hast rightly judged" (Luke 7:43), where it
signifies inferred or drawn a conclusion. It occurs in "If ye have
judged me to be faithful to the Lord" (Acts 16:15), that is, "if you
regard or account me so." "Take ye Him and judge Him according to your
law" (John 18:31) means, "put Him on trial before your court." In Romans
14:3, "judge" has the force of despise, as is clear from the first
member of the antithesis. "Doth our law judge any man before it hear
him?" (John 7:51), where "judge" signifies condemn—its commonest
signification. Which or how many of these meanings the word "judge"
has in our text must be carefully ascertained and not hastily or
arbitrarily assumed.
Now the first thing to do when prayerfully studying a passage on which
opinions vary is to examine its context, first the remote and
then the immediate. In this instance the "remote" would be the
particular portion of the Word in which it occurs, namely the Sermon on
the Mount. As we pass from one section to another in this Sermon, it is
very important that we bear in mind our Lord’s dominant object and
design therein, which was to show that He requires in the character and
conduct of His disciples something radically different from and far
superior to that religion which obtained among the Jews, the highest
form of which they regarded the scribes and Pharisees as possessing.
The keynote was struck by Christ when He told His hearers, "except your
righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no case enter into the kingdom of heaven" (v.
20). That which precedes and all that follows to the end of His
discourse is to be pondered and interpreted in the light of that
statement.
In the earlier chapters we called attention frequently to what has last
been pointed out, and it must not be lost sight of as we enter upon the
present division of our Lord’s address. That which pre-eminently
characterized the Pharisees was the very high regard which they had for
themselves and the utter contempt in which they held all who belonged
not to their sect. This is evident from the words of Christ in Luke
18:9, where we are told, "He spoke this parable unto certain which
trusted in themselves that they were righteous, and despised others"; in
what immediately follows we have contrasted the Pharisee and the
publican. The Pharisees took it upon them to go up and down passing
censorious and unjust judgment upon others, while blind to their own
glaring faults. The disciple of Christ is to conduct himself in a manner
exactly the reverse: unsparingly judging himself and refusing to
invade the office of God where others are concerned.
The "more immediate context" of Matthew 7:1, is the verses which follow
it. In order to obtain a right understanding of verse 1, it is important
to recognize that the next four verses are inseparably connected with
it, that the five together form one complete section treating of the
same subject. The contents of verse 2 show plainly that we have a
continuation of the theme of verse 1, while the "and" at the beginning
of verse 3 and the "or" at the beginning of verse 4 denote the same
thing, while verse 5 contains our Lord’s application of the whole. The
value of preserving the link between the later verses and the opening
one lies in noting the threefold mention of "thy brother" in verses 3, 4
and 5, and in observing what is there said of his state and the state of
the one who takes him to task. If these details be kept in mind we shall
be preserved from making an erroneous interpretation and application of
verse I. As we must not too much anticipate what is to come we will
leave these suggestions with the reader for him to ponder.
After carefully weighing both the remote and immediate contexts of our
verse our next task is to search the Scriptures for all other passages
treating of or bearing upon the subject of judging others. It is most
essential that we do so if we are to be preserved from many erroneous
ideas. Some statements of Holy Writ are presented in a very terse and
contracted form, but elsewhere they are amplified and filled out: others
are expressed in seemingly absolute terms, but elsewhere are modified
and qualified. As an illustration of the latter, take the fourth
commandment. The Sabbath day is to be kept holy: "in it thou shalt not
do any work"; yet from the teachings of Christ we know that works of
piety, of mercy, and of necessity are lawful on that day. So it is with
our present text: unless we are very careful in our interpretation of it
we shall prohibit what is elsewhere required, and be found censuring
that which other passages commend.
"The capacity of judging, of forming an estimate and opinion, is one of
our most valuable faculties and the right use of it one of our most
important duties. ‘Why even of yourselves judge ye not what is right?’
(Luke 12:57) says our Lord; ‘judge righteous judgment’ (John 7:24). If
we do not form judgments as to what is true and false, how can we
embrace the one and avoid the other?" (John Brown). It is very necessary
that we have our "senses exercised to discern [Greek "thoroughly judge"]
both good and evil" (Heb. 5:14) if we are not to be deceived by
appearances and taken in by every oily-mouthed impostor we encounter. It
must not be thought that our Lord here forbade us to act according to
the dictates of common prudence and to form an estimate of everything we
meet with in the path of duty, nor even that He prohibited us from
judging men’s characters and actions according to their avowed
principles and visible conduct, for in this very chapter He bids us
measure men by this rule, saying, "by their fruits ye shall know them"
(verse 20), and many duties to others absolutely require us to form a
judgment of men, with respect both to their state and their conduct.
Unless we form estimates and come to a decision of what is good and evil
in those we meet with we shall be found rejecting the one and condoning
the other. "Beware of false prophets, which come to you in sheep’s
clothing, but inwardly they are ravening wolves" (Matthew 7:15): how
shall we heed this injunction unless we carefully measure every preacher
we hear by the Word of God? "Have no fellowship with the unfruitful
works of darkness, but rather reprove them" (Eph. 5:11): in order to
obey this we are obliged to exercise a judgment as to what are "works of
darkness." "We command you, brethren, in the name of our Lord Jesus
Christ, that ye withdraw yourselves from every brother that walks
disorderly" (2 Thess. 3:6): this compels us to decide who is "walking
disorderly." "Mark them which cause divisions and offences contrary to
the doctrine which ye have learned; and avoid them" (Rom. 16:17): this
requires us to determine who are guilty of such things. Thus it is
abundantly clear that our Lord’s prohibition in Matthew 7:1, is by no
means to be taken absolutely.
There are four kinds of judging which are lawful and required by the
Word: two public and two private. First, ecclesiastical judgment. This
belongs chiefly to the minister, who in preaching God’s Word judges men
by admonishing their sins, and in his private dealings he must be
faithful to their souls and rebuke where necessary. The judgment of the
Church is exercised when it decides upon the credibility of the
profession of one applying for membership: so too in the maintenance of
discipline and exclusion of those who refuse to heed its reproofs.
Second, civil government. This pertains to the magistrate, whose office
it is to examine those charged with criminal offences, giving judgment
according to the laws of the land, acquitting the innocent, sentencing
those proved guilty. Legitimate private judgment is first where one man
in a Christian manner reprehends another for his sins, which is required
by the Lord (Lev. 19:17) and second where the grosser faults of
notorious offenders are condemned and others informed thereof that they
may be warned against them.
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Seven Forms of Unlawful Judgment:
"Judge not:" that which is here forbidden is unlawful judging of our
fellows, of which we will instance a variety of cases. First,
officiously or magisterially, which lies outside the prerogative of the
private individual: this is assuming such an authority over others as we
would not allow them to exercise over us, since our rule is to be
"subject one to another and be clothed with humility" (1 Pet. 5:5). We
are required both by the law of nature (which includes rationality and
prudence) and the Scriptures to judge of things, and persons too, as we
meet them in the sphere of duty, but to judge whatever lies outside of
our path and province is forbidden. "Study to be quiet and to do your
own business" (1 Thess. 4:11): if we give full and proper heed to this
Divine precept we shall have little or no leisure left to pry into the
affairs of others. That which our text prohibits is the passing beyond
our legitimate sphere, that taking upon us to judge that which is not
set before us for judgment, intruding into the circle of others: "let
none of you suffer. . . as a busybody in other men’s matters" (1 Pet.
4:15).
Second, "judge not" presumptuously, which is done when we treat mere
suspicions or unconfirmed rumors as though they were authenticated
facts, and when we ascribe actions to springs which lie outside the
range of our cognizance. To pass judgment on the motives of another,
which are open to none save the eye of Omniscience, is highly
reprehensible, for it is an intrusion upon the Divine prerogative, an
invading of the very office of God. "Who art thou that judges another
man’s servant? to his own master he stands or falls" (Rom. 14:4)
places the Divine ban upon such conduct. A notable example of what is
here interdicted is recorded in Job 1. When the Lord commended His
servant unto Satan, saying "Hast thou considered My servant Job, that
there is none like him in the earth, a perfect and an upright man, one
that fears God and eschews evil?" the evil one answered, "Doth Job
fear God for nought? Hast not Thou made an hedge about him, and about
his house, and about all that he hath on every side? Thou hast blessed
the work of his hands and his substance is increased in the land: but
put forth Thine hand now, and touch all that he hath, and he will curse
Thee to Thy face" (vv. 8-11), suggesting that Job only served God for
the gain thereof. Thus to judge presumptuously the motives of another is
devilish!
Third, "judge not" hypocritically. This form of unlawful judgment was
particularly before our Lord on this occasion, as appears from the
verses which immediately follow. The one who is quick to detect the
minor faults of others while blind to or unconcerned about his own
graver sins is dishonest, pretending to be very precise while giving
free rein to his own lusts. Such two-facedness is most reprehensible in
the sight of God, and to all right-minded people too. "Therefore thou
art inexcusable O man, whosoever thou art that judges: for wherein thou
judge another, thou condemns thyself; for thou that judges doest
the same things" (Rom. 2:1). No matter what may be his social standing,
his educational advantages, his religious profession, the one who is
guilty of partiality, who censures in others that which he allows in
himself, is inexcusable and self-condemned. That even true, yea,
eminent, saints are liable to this grievous sin appears from the case of
David, for when Nathan propounded the instance of the rich man sparing
his own flock and seizing the one lamb of his poor neighbor’s, David’s
anger was greatly kindled and he adjudged the transgressor as worthy of
death, while lying himself under guilt equally heinous (2 Sam. 12:1-11).
Fourth, "judge not" hastily or rashly. Before thinking the worst of any
person we must make full investigation and obtain clear proof that our
suspicions are well grounded or the report we heard is a reliable one.
Before the Most High brought upon the world the confusion of languages
it is said that He "came down to see the city and the tower which the
children of men built" (Gen. 11:5), as though He would personally
investigate their conduct before He passed sentence upon them. So again,
before He destroyed the cities of Sodom and Gomorrah, He said, "I will
go down now, and see whether they have done altogether according to the
cry of it, which is come unto Me" (Gen. 18:21). Thus God would teach us
that before we pass sentence in our minds upon any offender we must take
the trouble of obtaining decisive proof of his guilt. We are expressly
commanded "judge not according to the appearance (John 7:24), for
appearances are proverbially deceptive. Always go to the transgressor
and give him an opportunity to clear himself: "he that answers a
matter before he hears it, it is folly and shame unto him" (Prov.
18:13).
Fifth, "judge not unwarrantably, which is to go beyond the rule which is
set before us. In God’s Word certain things are commended, certain
things condemned, yet there is another class of things on which the
Scriptures pronounce no verdict, which we term "things indifferent," and
to condemn anyone for using such things is to be "righteous over much"
(Eccl. 7:16). It was for just such offences that the apostle reproved
some of the saints at Rome, who were sitting in judgment upon their
brethren over different things as "meat and drink." So too he admonished
the Colossians who were being brought into bondage by the "Touch not,
taste not, handle not of the "commandments and doctrines of men"
(2:20-23). The Holy Spirit points out that in such cases to judge a
brother is to "speak evil of the law" (Jas. 4:11), which means that he
who condemns a brother for anything which God has not proscribed regards
the Law as being faulty because it has not prohibited such things. "He
who quarrels with his brother and condemns him for the sake of anything
not determined in the Word of God, does there by reflect on His Word, as
if it were not a perfect rule" (Matthew Henry).
Sixth, "judge not" unjustly or unfairly, ignoring everything that is
favorable in another and fixing only on that which is unfavorable. It is
often far from being an easy matter to secure all the materials and
facts which in any case are necessary to form a judgment, yet to
pronounce judgment without them is to run a serious hazard of doing
another a cruel injustice. Many a one has rashly condemned another who,
had he known all, might have approved or at least pitied him. Again, it
is very unjust to censure one who has sincerely done his best simply
because his effort falls short of what satisfies us. Much unjust
judgment proceeds from a spirit of revenge and a desire to do mischief.
When David sent his servants to comfort Hanun, the king of Ammon, upon
the death of his father, that king suffered his nobles to persuade him
that the servants of David were spies on an evil mission (2 Sam. 10): a
horrible war was the outcome—behold how great a fire a little matter
kindles!
Seventh, "judge not" unmercifully. While on the one hand we are
certainly not, as far too many today appear to think, obliged to regard
one who holds fundamental error or one who is thoroughly worldly as a
good Christian, yet on the other hand the law of charity requires us to
put the best construction we can on doubtful actions, and never without
proof ascribe good ones to evil principles or motives. God does not
require us to call darkness light or evil good, nevertheless since we
are so full of sin ourselves and so prone to err, we must ever be on our
guard lest we call light darkness and good evil. We are not to go about
with our eyes closed nor wink at sin when we see it, yet it is equally
wrong for us to hunt for something to condemn and seize upon every
trifle and magnify molehills into mountains. We are not to make a man an
offender for a word, nor harbor suspicions where there is no evidence.
Many a one has condemned another, where no ground for judgment existed,
out of personal jealousy and ill will, which is doing Satan’s work. May
the Lord graciously deliver both writer and reader from all these forms
of unlawfully judging others.
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