Matthew 7:2

(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.

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?

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 saith, "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 glorieth 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 spake, teaching us meekness and long-suffering. For thus He spoke: "Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, 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 saith, "On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?" [Isaiah 66:2]

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. […]

"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.

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.

It is not, I think, that such a soul should any longer be afraid to say: "My beloved to me"; for from the fact that it feels itself loving, and loving vehemently, it does not doubt that it is loved no less vehemently in return; …

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 what measure ye mete, it shall be measured to you - Awful words! So we may, as it were, choose for ourselves, whether God shall be severe or merciful to us. God and man will favour the candid and benevolent: but they must expect judgment without mercy, who have showed no mercy.

There are those whose office it is to judge-magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now.

The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Judg. i. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him.

For with what judgment ye judge, ye shall be judged,....

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.

The first portion of these verses is one of those passages of Scripture which we must be careful not to strain beyond its proper meaning. It is frequently abused and misapplied by the enemies of true religion. It is possible to press the words of the Bible so far that they yield not medicine, but poison. When our Lord says, “Judge not”he does not mean that it is wrong, under any circumstances, to pass an unfavorable judgment on the conduct and opinions of others.

The first portion of these verses is one of those passages of Scripture which we must be careful not to strain beyond its proper meaning. It is frequently abused and misapplied by the enemies of true religion. It is possible to press the words of the Bible so far that they yield not medicine, but poison. When our Lord says, “Judge not”he does not mean that it is wrong, under any circumstances, to pass an unfavorable judgment on the conduct and opinions of others. We ought to have decided opinions: we are to “prove all things,” we are to “try the spirits” (1 Thess.5:21 1 John 4:1 ). Nor yet does he mean that it is wrong to reprove the sins and faults of others until we are perfect and faultless ourselves. Such an interpretation would contradict other parts of Scripture. It would make it impossible to condemn error and false doctrine; it would debar anyone from attempting the office of a minister or a judge. The earth would be given “into the hands of the wicked” ( Job 9:24 ). Heresy would flourish; wrong-doing would abound. What our Lord means to condemn is a censorious and fault-finding spirit. A readiness to blame others for trifling offenses or matters of indifference, a habit of passing rash and hasty judgments, a disposition to magnify the errors and infirmities of our neighbors and make the worst of them—this is what our Lord forbids. It was common among the Pharisees. It has always been common from their day down to the present time. We must watch against it. We should “believe all things” and “hope all things” about others, and be very slow to find fault. This is Christian charity ( I Corinthians 13:7 .) The second portion of these verses teaches us the importance of exercising discretion as to the persons with whom we speak on the subject of religion. Everything is beautiful in its place and season.

For with what judgment - He who is severe on others will naturally excite their severity against himself. The censures and calumnies which we have suffered are probably the just reward of those which we have dealt out to others.

With what judgment ... - This was a proverb among the Jews. It expressed a truth; and Christ did not hesitate to adopt it as conveying his own sentiments. It refers no less to the way in which people will judge of us, than to the rule by which God will judge us. See 2Sa 22:27; Mar 4:24; Jas 2:13. Mete - Measure. You shall be judged by the same rule which you apply to others.