37-42

Calvin's Commentaries, Vol. 31: Matthew, Mark and Luke, Part I, tr. by John King, [1847-50], at sacred-texts.com

MATTHEW 7:1-5; MARK 4:24; LUKE 6:37-42

Matthew 7:1-5

Mark 4:24

Luke 6:37-42

1. Judge not, that you may not be judged. 2. For with what judgment you judge you shall be judged, and with what measure you measure, it shall be measured to you again. 3. And why seest thou the straw, which is in thy brother’s eye, and perceivest not the beam which is in thine eye? 4. Or how shall thou say to thy brother, Allow me to pull the straw out of thine eye, and, behold, a beam is in thine eye? 5. Hypocrites, cast out first the beam out of thine eye, and then thou shall see clearly, that thou mayest pull out the straw from they brother’s eye.

24 With what measure you measure, the same shall be measured to you.

37. Judge not, and you shall not be judged: condemn not, and you shall not be condemned: forgive, and it shall be forgiven to you. 38. Give, and it shall be given to you. Good measure, and pressed down, and shaken together, and running over, shall they give into your bosom: for the same measure, with which you measure, shall be measured again to you. (Again.) 41. And why seest thou a straw in thy brother’s eye, and perceivest not a beam which is in thine own eye? 42. Or how will thou be able to say to thy brother, Brother, allow me to pull out the straw which is in thine eye, while thou seest not the beam which is in thine eye? Hypocrite, cast out first the beam out of thine eye, and then thou shalt see clearly, that thou mayest cast out the straw which is in thy brother’s eye.

Matthew 7:1. Judge not These words of Christ do not contain an absolute prohibition from judging, but are intended to cure a disease, which appears to be natural to us all. We see how all flatter themselves, and every man passes a severe censure on others. This vice is attended by some strange enjoyment: for there is hardly any person who is not tickled with the desire of inquiring into other people’s faults. All acknowledge, indeed, that it is an intolerable evil, that those who overlook their own vices are so inveterate against their brethren. The Heathens, too, in ancient times, condemned it in many proverbs. Yet it has existed in all ages, and exists, too, in the present day. Nay, it is accompanied by another and a worse plague: for the greater part of men think that, when they condemn others, they acquire a greater liberty of sinning.

This depraved eagerness for biting, censuring, and slandering, is restrained by Christ, when he says, Judge not. It is not necessary that believers should become blind, and perceive nothing, but only that they should refrain from an undue eagerness to judge: for otherwise the proper bounds of rigor will be exceeded by every man who desires to pass sentence on his brethren. There is a similar expression in the Apostle James, Be not many masters, (Jas 3:1.) for he does not discourage or withdraw believers from discharging the office of teachers, but forbids them to desire the honor from motives of ambition. To judge, therefore, means here, to be influenced by curiosity in inquiring into the actions of others. This disease, in the first place, draws continually along with it the injustice of condemning any trivial fault, as if it had been a very heinous crime; and next breaks out into the insolent presumption of looking disdainfully at every action, and passing an unfavourable judgment on it, even when it might be viewed in a good light.

We now see, that the design of Christ was to guard us against indulging excessive eagerness, or peevishness, or malignity, or even curiosity, in judging our neighbors. He who judges according to the word and law of the Lord, and forms his judgment by the rule of charity, always begins with subjecting himself to examination, and preserves a proper medium and order in his judgments. Hence it is evident, that this passage is altogether misapplied by those persons who would desire to make that moderation, which Christ recommends, a pretence for setting aside all distinction between good and evil. We are not only permitted, but are even bound, to condemn all sins; unless we choose to rebel against God himself, — nay, to repeal his laws, to reverse his decisions, and to overturn his judgment-seat. It is his will that we should proclaim the sentence which he pronounces on the actions of men: only we must preserve such modesty towards each other, as to make it manifest that he is the only Lawgiver and Judge, (Isa 33:22.)

That you may not be judged He denounces a punishment against those severe judges, who take so much delight in sifting the faults of others. They will not be treated by others with greater kindness, but will experience, in their turn, the same severity which they had exercised towards others. As nothing is dearer or more valuable to us than our reputation, so nothing is more bitter than to be condemned, or to be exposed to the reproaches and infamy of men. And yet it is by our own fault that we draw upon ourselves that very thing which our nature so strongly detests, for which of us is there, who does not examine too severely the actions of others; who does not manifest undue rage against slight offenses; or who does not peevishly censure what was in itself indifferent? And what is this but deliberately to provoke God, as our avenger, to treat us in the same manner. Now, though it is a just judgment of God, that those who have judged others should be punished in their turn, yet the Lord executes this punishment by the instrumentality of men. Chrysostom and others limit this statement to the present life: but that is a forced interpretation. Isaiah threatens (Isa 33:1) that those who have spoiled others shall be spoiled. In like manner, our Lord means, that there will be no want of executioners to punish the injustice and slander of men with equal bitterness or severity. And if men shall fail to receive punishment in this world, those who have shown undue eagerness in condemning their brethren will not escape the judgment of God.

Luke 6:37, 38. Forgive, and it shall be forgiven to you. Give, and it shall be given to you. This promise, which is added by Luke, means, that the Lord will cause him, who is indulgent, kind, and just to his brethren, to experience the same gentleness from others, and to be treated by them in a generous and friendly manner. Yet it frequently happens, that the children of God receive the very worst reward, and are oppressed by many unjust slanders; and that, to when they have injured no man’s reputation, and even spared the faults of brethren. But this is not inconsistent with what Christ says: for we know, that the promises which relate to the present life do not always hold, and are not without exceptions. Besides, though the Lord permits his people, when innocent, to be unjustly oppressed and almost overwhelmed, he fulfils what he says in another place, that “their uprightness shall break forth as the morning,”  ⁴⁶⁴ (Isa 58:8.) In this way, his blessing always rises above all unjust slanders. He subjects believers to unjust reproaches, that he may humble them, and that he may at length maintain the goodness of their cause. It ought also to be taken into the account, that believers themselves, though they endeavor to act justly towards their brethren, are sometimes carried away by excessive severity against brethren, who were either innocent, or not so greatly to be blamed, and thus, by their own fault, provoke against themselves a similar judgment. If they do not receive good measure, pressed down, shaken together, and running over, though this is chargeable on the ingratitude of the world, yet they ought to acknowledge that it was partly deserved: for there is no man who is so kind and indulgent as he ought to be towards his brethren.

Matthew 7:3. And why seest thou the straw? He expressly touches upon a fault, which is usually found in hypocrites. While they are too quick-sighted in discerning the faults of others, and employ not only severe, but intentionally exaggerated, language in describing them, they throw their own sins behind their back, or are so ingenious in finding apologies for them, that they wish to be held excusable even in very gross offenses. Christ therefore reproves both evils: the excessive sagacity, which arises from a defect of charity, when we sift too closely the faults of brethren, and the indulgence by which we defend and cherish our own sins.

Footnotes

464

In the French version our Author quotes a similar passage from the book of Psalms, (Ps 37:6;) “and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day ” — Ed