Matt. VII. 1.
Judge not, that you be not judged.
What then? Ought we not to blame them that sin? Because Paul also says this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, Why do you judge your brother? And thou, why do you set at nought your brother? and, Who are you that judgest another man’s servant? And again, Therefore judge nothing before the time, until the Lord come.
How then does 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 you and him alone, and if he neglect to hear, add to yourself another also; and if not even so does he yield, declare it to the church likewise? And how has 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 has 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 has pointed out to them that have understanding the excellency of this law, saying, Why do you behold the mote that is in your brother’s eye, but considerest not the beam that is in your 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 does not simply command us not to judge any of men’s sins, neither does 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. Herewith towards the end also He was upbraiding them, when He said, You bind heavy burdens, and grievous to be borne, but you will not move them with your finger, and, ye pay tithe of mint and anise, and have omitted the weightier matters of the law, judgment, mercy, and faith.
Well then, I think that these are comprehended in His invective; that He is checking them beforehand as to those things, wherein they were hereafter to accuse His disciples. For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He says also in another place, You which strain at the gnat, and swallow the camel. But yet it is also a general law that He is laying down on these matters.
And the Corinthians too Paul did not absolutely command not to judge, but not to judge their own superiors, and upon grounds that are not acknowledged; not absolutely to refrain from correcting them that sin. Neither indeed was He then rebuking all without distinction, but disciples doing so to their teachers were the object of His reproof; and they who, being guilty of innumerable sins, bring an evil report upon the guiltless.
This then is the sort of thing which Christ also in this place intimated; not intimated merely, but guarded it too with a great terror, and the punishment from which no prayers can deliver.
- For with what judgment ye judge, says He, you shall be judged.
That is, it is not the other, says Christ, that you condemn, but yourself, and you are making the judgment-seat dreadful to yourself, 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 yourself, do you give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses.
Do you see, 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, has 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 has by his judgment laid up beforehand for himself.