what did jesus say about judging others

Under all circumstances, this great truth is obligatory on the conscience: "judge not, that ye be not judged" (ver. 1). On the other hand, this principle can be easily abused by the selfishness of man. Were a person going on in an evil course and using this passage to deny the title of brethren to judge his conduct, it is clear that he betrays a want of conscience and of spiritual understanding. His eye is blinded by self, and he is merely turning the Lord's words into an excuse for sin. The Lord did not, in anywise, mean to weaken the holy judgment of evil; on the contrary, He, in due time, binds this solemnly upon His people: "Do not ye judge them that are within?" It was the fault of the Corinthians that they did not judge those that were in their midst. It is plain, therefore, that there is a sense in which I am to judge, and another in which I am not. There are cases where I should disregard the Lord's holiness if I did not judge, and there are cases where the Lord forbids it, and warns me that to do so is to bring judgment upon myself. This is a very practical question for the Christian — where to judge and where not to judge. Whatever comes out plainly — what God presents to the eye of His people, so that they know it for themselves, or on testimony which they cannot doubt — they are surely bound to judge. In a word, we are always responsible to abhor that which is offensive to God, whether known directly or indirectly; for "God is not mocked," and the children of God ought not to be governed by mere technicalities, of which the cunning craft of the enemy can easily take advantage.

But what does our Lord mean here: "judge not, that ye be not judged?" He refers not to that which is plain, but to what is concealed; to that which, if it does exist, God has not yet laid the evidence before the eyes of His people. We are not responsible to judge what we do not know; on the contrary, we are bound to watch against the spirit of surmising evil or imputing motives. It may be that there is evil, and of the gravest character, as in the case of Judas. Our Lord said of him: "One of you is a devil;" and purposely kept the disciples in the dark about the particulars. Just remark, by the way, that it is only in the Gospel of John, which shows us that our Lord's knowledge of Judas Iscariot was that of a divine person. He says it long before anything came out. In the other Gospels all is reserved till the eve of His betrayal: but John was led by the Holy Ghost to remember how the Lord had told them it was so from the beginning; and yet, though He knew it, they were only to confide in His knowledge of it; for if the Lord bore with him, were not they to do the same? If He did not give them directions how to deal with the evil, they were to wait. That is always the resource of faith, which never hurries, especially in so solemn a case. "He that believeth shall not make haste."

The chapter which follows contains the last words of the great discourse of our Lord. The contents of this chapter are very instructive and form a most fitting end of the declaration of the King. The first few verses contain a warning against judging. We have in the beginning of the chapter something which is altogether different from the last section of the sixth chapter. There we saw the heir of the Kingdom in the midst of the world, how he is to trust in and depend on the Father and seek first the kingdom of God and his righteousness, his walk undivided and depending. When our Lord begins with "Judge not, that ye be not judged" He directs the attention to the conduct of the disciple towards his fellow disciple. The conduct towards those who are enemies, who despitefully use and persecute the heirs of the Kingdom was mentioned by our Lord before. It is the relation they were to show one towards the other He touches upon now. The principle of this relation is love. In Matthew of course it could not be mentioned in full. In the Gospel of John our Lord leads His disciples into the fullness of it, which here is but indicated, and in the First Epistle of John these precious things are still more unfolded. After He had, as the Lord and Teacher, washed the disciples' feet, He told them that they ought to wash one another's feet. This is the opposite from that against which He warns here, sitting upon judgment against the other and exposing one another's faults.

But we ask, what does our Lord mean, when He says: "Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you"? Does He in these words forbid the judging of outward actions or the present evil? Some have taken it in this sense and gone into that looseness against which the Lord warns later (verse 6). The Lord does not forbid here the judging of actions and evil. If He did, His words would clash with numerous statements in the Epistles. For instance, we read in Corinthians: "For what have I to do with judging those outside also? Yea, do not ye judge them that are within? But those without God judges. Remove the wicked persons from among yourselves" (1 Cor. 5:12, 13). It is evident from these words, as well as from the order our Lord has laid down, to proceed with a brother who has sinned (Matthew 18:15-18), that the individual believer as well as the assembly has a right to judge evil actions. Furthermore, in this very chapter our Lord declares, "By their fruits ye shall know them;" how, then, could we know them if it were not by ourselves judging the persons on account of their evil actions? Certainly judging of things which surround us, as well as persons, when it is our plain duty to do so, is nowhere forbidden. Contending earnestly for the faith once and for all delivered to the saints, to which we are exhorted in these days of falling away, carries with it the necessity of judging that which, in man-made systems as well as in persons, is offensive to God and dishonoring to our Lord. The words which demand the separation from that which is evil presupposes judging likewise. This solemn duty we have as believers, in the midst of a perverse generation, standing as we do, at the close of this dispensation. It is to be exercised as in the fear of the Lord and with the single eye to His glory and the honor of His name. Easily and quickly made is the step from the judging, which is duty, to that censoriousness, fault-finding and all that follows, against which our Lord warns and which is sinful.

But what is the meaning of the words "Judge not"? Our Lord forbids the judging of motives, the spring from which actions result. I have no right to judge that which is not manifested to mine eyes. Motives are concealed and known to God alone. He who in censoriousness continually judges his brother's motives and in a fault-finding spirit sits in judgment upon him, assumes the place of the judge, which does not belong to him, but to the Lord only. Two passages, perhaps, from Romans and Corinthians explain the judging which our Lord condemns: "One man is assured that he may eat all things; but the weak eats herbs. Let not him that eats make little of him that eats not; and let not him that eats not judge him that eats: for God has received him. Who art thou that judgest the servant of another? to his own master he stands and falls. ... But thou, why judgest thou thy brother? or again, thou, why dost thou make little of thy brother? for we shall all be placed before the judgment seat of God. ... Let us no longer therefore judge one another; but judge ye this rather, not to put a stumbling-block or a fall-trap before his brother" (Romans 14:3-13). "So that do not judge anything before the time, until the Lord shall come, who shall also both bring to light the hidden things of darkness, and shall make manifest the counsels of hearts; and then shall each have his praise from God" (1 Cor. 4:5).

And how true it is what our Lord says: "For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you." This is a law, from which the believer cannot escape. A law like that other one in Galatians, "Be not deceived: God is not mocked; for whatever a man shall sow, that shall he reap." Many a one has found out the swift working of this law, "With what measure you mete, it shall be measured to you." Many will have yet to learn by sad experiences and much heartache that the execution of this law is never slow. The word was quickly spoken which censured a brother's motives, which belittled him (to lift up the self of the accuser), but it will not take very long, and some one will step up with the same measure and the same judgment and do the same to us. Nothing is so detrimental to spirituality than a habitual censoriousness.

And why, then, do men see the little mote in their brother's eye? Because they do not see the great beam in their own.

The example that is given shows what is intended: to judge of things and of persons in the way of duty is to be obedient and to serve; to judge of what is not before us for judgment ― to volunteer in it, or to pronounce as to motives and springs of action, to assume knowledge of that which is not open to us, ― this is to take authority, not be subject to it, and indeed to assume what only belongs to the Judge of all, and is an intrusion, therefore, on His office.

This may be mere censoriousness; or passion; prejudice, self-interest may be at work with us: in any case, there is a beam in the eye, which effectually prevents a true and righteous judgment. The assumption is shown in the utterance, whether the mote in a brother's eye exists or not; and such a spirit awakes an adverse spirit: the harshness is paid back in harshness; the measure we mete to others is measured to ourselves. The language used shows that, while this is permitted in divine government, it is not the sentence of the divine Judge. In the parallel passage in Luke (6:38) this is plainly stated, "good measure, pressed down, shaken together, and running over shall men give into your bosom."

We have to take care that we go not before God, lest we might find ourselves in detail, if not in the main, against God. We must not break that which is bruised by yielding to personal or party feelings. What a danger this is. The inevitable effect of a judging spirit is that we get judged ourselves. The soul, whose habit is censorious, is universally ill spoken of. "With what judgment ye judge, ye shall be judged." Then the Lord puts a particular case: "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" (ver. 3). That is, where this proneness to judge is, there is another still more serious evil — an habitually unjudged evil in the spirit, which makes the person restless, and desirous of proving others to be wrong too. "Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?" (ver. 4). The mote, of course, was but little, but it was made a great deal of, and the beam, an enormous thing, was passed by. The Lord is bringing out, in the most emphatic way, the danger of a suspicious judicial spirit. And He shows that the way to deal rightly, if we desire the good of His people and their deliverance from evil, is to begin with self-judgment. If we really wish to have the mote out of our brother's eye, how is it to be done? Let us begin with the grave faults we know so little, corrected and confessed, in ourselves: this is worthy of Christ. What is His way of dealing with it? Does He say of the mote in our brother's eye, Bring it to the judges? Not at all; you must probe yourself. The soul is to begin there. When I judge the evil that my conscience knows, or that, if my conscience does not know now, it may learn in God's presence — if I begin with this, I shall then see clearly what concerns others; I shall have a heart fitted to enter into their circumstances, an eye purged from what unfits the heart to feel with God about others. "Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye" (ver. 5). This may be found in a believer, in principle; though when the Lord says, "Thou hypocrite," He alludes to the evil in its full form; but even in ourselves, we know it in measure, and what can be more opposed to simplicity and godly sincerity? Hypocrisy is the most hateful evil that can be found under the name of Christ — a thing that even the natural conscience writhes under and rejects. "Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye."

Often and often we find that when the beam is gone, the mote is not to be seen, having already disappeared. And where the heart is set upon the Lord, would we be sorry to find ourselves mistaken about our brother? Should I not rejoice to find the grace of the Lord in my brother, if I discover in self-judgment myself only to be wrong? This, may be painful to one, but the love of Christ in the believer's heart is gratified to know that Christ is spared this further dishonour.

But He reminds us of what we easily forget. If others are a trial to us, are not we a trial to them? Are we not, unless walking according to the light, as dull to see our own faults as we are sharp to notice, and even imagine, wrongs in our brethren? How pungently the Lord puts the case that we may loathe ourselves! "And why lookest thou on the mote in the eye of thy brother, but observest not the beam in thine eye? Or how wilt thou say to thy brother, Let me pull out the mote from thine eye, and, behold, the beam is in thine eye?" The Shepherd and Bishop of our souls thus holily strips us of the mask which failure in self-judgment puts on. For if before God we discern not our own grievous shortcomings and sins, we do not know our brethren with anything like the same certainty and clearness. Love therefore and the fear of God call us each to deem others better than ourselves, judging ourselves for what we do know instead of others for what we know not and ought not to think. "Hypocrite," says the Lord with severe reproof, "pull out first the beam out of thine eye; and then shalt thou see clearly to pull out the mote out of thy brother's eye."

Yet it is well to beware of the too common misuse of our Lord's warning. How often pious persons thereby deprecate any censure of their own position and any care against false doctrine, or evil associations, or responsibility for such discipline as scripture requires! But this is to fail in godliness; which assuredly covers not only personal conduct, but also public walk as members of Christ. The Corinthians were careless in this way and others, which grace has turned to the profit, not only of them, but of "all that in every place call on the name of our Lord Jesus Christ, both theirs and ours." The apostle allows no excuse for carelessness congregationally any more than individually. There is no call to exercise discipline on the evildoers of the world; but Christians have the obligation of dealing with offenders in God's assembly. Paul, though absent, could not but judge that the wicked person should be excluded. It was due to Christ and His sacrifice. God must be vindicated Whose is the assembly. The saints were bound to clear themselves in the matter, taking up the offender's sin as their own; yet even here his ultimate good was sought, "that the spirit might he saved in the day of the Lord Jesus." "Do not ye judge those that are within? But those without God judgeth. Put away the wicked [man] from among yourselves" (1 Cor. 5:3-13). Here we are commanded to judge.

But you say we must "not judge," and you quote Matt. 7:1, "Judge not that ye be not judged." This is an important word of the Lord's, but it is misused to cover our cowardice and want of zeal for the glory of the Lord in not judging sin in ourselves and others. But read on and in ver. 6 you will find we are directed not to give that which is holy unto the dogs, neither to cast our pearls before the swine. Is not that an injunction to judge? How can anyone act upon the word without judging? The fact is, my dear friend, there is carnal judging which is only the indulgence of an evil propensity at the expense of our neighbours, and there is a godly spiritual judging which is a duty we owe to the Lord and to each other, and which begins with ourselves. He knows which is which, if we do not.

If we are to be merciful, then it follows that we must avoid a judging, critical attitude, even though others are wrong (v.37). We are not their masters. If we do speak of their wrongs, let it be with a genuine desire to see them restored and blessed, not to put them down. Generally speaking, if we refrain from harsh criticisms we will find that others are not so likely to criticize us. If we readily forgive others, then others are more likely to forgive us, for we must remember there are cases where we also need forgiveness. This does not contradict the judgment of actions that is required in cases where serious evil has come into the assembly, as in 1Corinthians 5:3-5. Even there, harsh criticism would be out of place, but solemn, sober discipline carried out in a spirit of true self-judgment, yet firm scriptural decision by the local assembly.

In contrast to personal judging, a character of liberality (v.38) will encourage the same character in others. The symbol used of the measurement of certain dry foods, the seller doing everything to give full weight and measure, and even more. Such unselfishness will awaken unselfishness in others too. How refreshing a contrast Is this to the grasping deceit of people of the world!

Let me call attention to the language of extreme decision in speaking of these two classes. It is the habit of many an excellent Christian to deny the title of saints to exercise such a judgment; and to this they cite our Lord's prohibition in Matt. 7:1-2: "Judge not, that ye may not be judged; for with what judgment ye judge ye shall be judged, and with what measure ye mete it shall be measured to you." Now in this application they are not wise; for the Lord here does not at all blame spiritual discernment of persons or things, which is a clear and weighty privilege of the Christian for his own guidance and the help or warning of others. And so the apostle lays it down (1 Cor. 2:15) that the spiritual (in contrast with the natural) man judges, or examines, all things, and he is judged by no one. What the Lord warned the disciples against is the bad habit of censoriousness, which so often leads to suspecting evil motives without ground and contrary to the holy instincts of love. But love would be stifled by the notion that we ought not to judge who God's children are. If we are debarred from discerning them, how can we love them? Yet the very context proves that we can and ought to judge; for the Lord supposes it not only practicable but right and necessary when He says, "Give not what is holy to the dogs, nor cast your pearls before the swine." If we are thus bound to discern the unclean, how much more is it our happy place to recognise the sheep and the lambs of God's pasture, and help them lovingly in their need according to our measure!

But we need not go beyond the verse before us to see where the truth lies in this matter. "In this are manifest the children of God and the children of the devil." The apostle regarded the difference as plain enough. He looks as usual at broad, clear, and practical proofs; he does not encumber his aim with a hypocrite here or there who might for a while be allowed to evade detection; he is earnest in drawing the heed of God's family to what is of constant moment and interest for them all. There is no real difficulty in forming a sound judgment among those whose conduct is known to us, whether these are walking righteously or those unrighteously. It is unwarrantable to suspect of a hidden evil where no evil is apparent; as it is to accredit others with an excellence which is imaginary. Righteous judgment proceeds, especially in an application so general as this, on grounds which no upright and gracious soul could question.

p312 [To the same.] Mons. Pignet, The words, "Judge not, that ye be not judged," are often employed to hinder a sound judgment as to the plain path of right and wrong. If a person is walking in that which I know by the word of God to be wrong, I must judge that he is walking wrongly, or give up my judgment of right and wrong. I may trust he may be misled, or that difficulties and temptations may have overcome him, and consider myself lest I also be tempted, think the best I can of him; but I cannot put evil for good, nor good for evil. There can be no right motive to do what is wrong to do - a thing contrary to God's will. There may be ignorance, want of light in the conscience, and I may and ought to take all this into account, but I cannot say that the person is not doing wrong. Woe be to me if for any personal consideration I enfeeble my own sense that a wrong path is a wrong one. The saint must be very careful not to allow any sophistry to modify his submission of heart and conscience to God's judgment of good and evil. As regards the church of God, the scriptures plainly declare we are to "judge them that are within, but them that are without God judges." This is no imputation of motives, nor habit of forming an opinion on other people's conduct, which is an evil habit; but the duty of not allowing evil in the house of God. It is positively commanded to us not to allow it.

The words "Judge not, that ye be not judged," are often employed to hinder a sound judgment as to the plain path of right and wrong. If a person is walking in that which I know by the word of God to be wrong, I must judge that he is walking wrong, or give up my judgment of right and wrong. I may trust he may be misled, or that difficulties and temptations may have overcome him, and consider myself lest I also be tempted - think the best I can of him; but I cannot put evil for good, nor good for evil. There can be no right motive to do what is wrong to do - a thing contrary to God's will. There may be ignorance, want of light in the conscience, and I may and ought to take all this into account, but I cannot say that the person is not doing wrong. Woe be to me if, for any personal consideration, I enfeeble my own sense that a wrong path is a wrong one. The saint must be very careful not to allow any sophistry to modify his submission of heart and conscience to God's judgment of good and evil. As regards the church of God, the scriptures plainly declare we are to "judge them that are within, but them that are without God judgeth." This is no imputation of motives, nor habit of forming an opinion on other people's conduct, which is an evil habit, but the duty of not allowing evil in the house of God. It is positively commanded to us not to allow it.