Luke 6:42

KJV

Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.

KJV (with Strong's)

Either {G2228} how {G4459} canst thou {G1410} say {G3004} to thy {G4675} brother {G80}, Brother {G80}, let me {G863} pull out {G1544} the mote {G2595} that is in {G1722} thine {G4675} eye {G3788}, when thou {G991} thyself {G846} beholdest {G991} not {G3756} the beam {G1385} that is in {G1722} thine {G4675} own eye {G3788}? Thou hypocrite {G5273}, cast out {G1544} first {G4412} the beam {G1385} out of {G1537} thine own {G4675} eye {G3788}, and {G2532} then {G5119} shalt thou see clearly {G1227} to pull out {G1544} the mote {G2595} that is in {G1722} thy {G4675} brother's {G80} eye {G3788}.

Complete Jewish Bible

How can you say to your brother, `Brother, let me remove the splinter from your eye,' when you yourself don't see the log in your own eye? You hypocrite! First take the log out of your own eye; then you will see clearly, so that you can remove the splinter from your brother's eye!

Berean Standard Bible

How can you say, ‘Brother, let me take the speck out of your eye,’ while you yourself fail to see the beam in your own eye? You hypocrite! First take the beam out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.

American Standard Version

Or how canst thou say to thy brother, Brother, let me cast out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother’s eye.

Commentary

### SUMMARY
Luke 6:42 presents Jesus' incisive teaching on the critical necessity of self-examination and spiritual integrity before one attempts to correct or judge others. Through vivid, hyperbolic imagery, Jesus exposes the absurdity and moral failing of hypocrisy, admonishing individuals to address their own significant spiritual shortcomings—symbolized by a 'beam'—before presuming to remedy minor faults—a 'mote'—in a fellow believer, thereby establishing the foundational principle for authentic, humble, and effective fraternal correction within the community of faith.

### CONTEXT
* **Literary Context:** This verse is a pivotal component of Jesus' "Sermon on the Plain" (found in [Luke 6:20-49](/luke/6-20-49 "Luke 6:20-49 - The Sermon on the Plain")), which parallels Matthew's Sermon on the Mount. It immediately follows Jesus' teachings on love for enemies, turning the other cheek, and generous giving ([Luke 6:27-38](/luke/6-27-38 "Luke 6:27-38 - Love Your Enemies")). Directly preceding Luke 6:42 are the parables of the blind leading the blind and the disciple being like his master ([Luke 6:39-40](/luke/6-39-40 "Luke 6:39-40 - The Blind Leading the Blind")), which set the stage for the necessity of one's own spiritual clarity before attempting to guide or correct others. This teaching is fundamentally about the prerequisites for effective and righteous correction within the community of disciples.
* **Historical & Cultural Context:** Jesus' audience lived in a communal society where mutual accountability and the giving of counsel were common practices. The term "brother" (Greek: _adelphós_) refers to a fellow member of the community, likely a fellow disciple or a neighbor. The imagery of a "mote" (a tiny speck of wood or straw) and a "beam" (a large timber used in construction) would have been immediately understandable and striking to people familiar with carpentry and building. The term "hypocrite" (Greek: _hypokritḗs_) originally referred to an actor who wore a mask on stage, thus playing a role that was not their true self. Jesus repurposes this term to denote spiritual pretense, directly challenging the self-righteousness and external piety often exhibited by the religious leaders of His day, who were quick to point out others' flaws while overlooking their own.
* **Key Themes:**
* **Hypocrisy Condemned:** Jesus vehemently rebukes the practice of spiritual pretense, where external piety masks internal corruption. This theme resonates throughout His ministry, particularly in His critiques of the Pharisees, who were meticulous about outward observances but lacked inner transformation (e.g., [Matthew 23:27-28](/matthew/23-27-28 "Matthew 23:27-28 - Woes to the Scribes and Pharisees")). The exaggerated imagery serves to highlight the absurdity and moral failing of someone who is quick to point out minor flaws in others while being blind to their own significant shortcomings.
* **Prerequisite for Righteous Judgment:** The passage does not forbid all judgment but establishes the condition for it: self-purification. Only those who have dealt with their own significant sins are equipped to help others, ensuring that correction is born of humility and love, not self-righteousness. This aligns with the broader call for disciples to live authentically and with integrity, as seen in the subsequent teaching on a tree being known by its fruit ([Luke 6:43-45](/luke/6-43-45 "Luke 6:43-45 - A Tree is Known by its Fruit")).
* **Spiritual Vision and Discernment:** The ability to "see clearly" (G1227, _diablépō_) is contingent upon removing one's own spiritual blindness. This emphasizes that true discernment comes from a heart cleansed by God, enabling a disciple to genuinely assist their "brother" rather than merely condemn them. This pursuit of spiritual clarity is a recurring motif in Jesus' teachings, urging disciples to have eyes to see and ears to hear (e.g., [Luke 8:8](/luke/8-8 "Luke 8:8 - He who has ears to hear, let him hear")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Mote (Greek, _kárphos'_):** From a root meaning "to wither," this term refers to a dry twig, splinter, or straw. In Jesus' hyperbole, it represents a minor, relatively insignificant fault or imperfection in another person. The smallness of the mote contrasts sharply with the magnitude of the beam, highlighting the disproportionate focus of the hypocrite and the triviality of the fault they seek to correct compared to their own.
* **Beam (Greek, _dokós'_):** Derived from the idea of "holding up," this word denotes a large piece of timber, a rafter, or a log used in construction. In the context of the eye, it is an absurd and impossible object, making Jesus' imagery strikingly vivid. It symbolizes a significant, glaring, and often unacknowledged sin or spiritual flaw in the one attempting to correct others, representing a profound spiritual blindness.
* **Hypocrite (Greek, _hypokritḗs'_):** Originally referring to an actor under an assumed character (a stage-player), this term describes a person who pretends to be righteous or morally superior, outwardly appearing pious while inwardly harboring significant unaddressed sin or spiritual blindness. Jesus uses it to expose the disingenuousness of those who project an image of spiritual purity while failing to deal with their own substantial moral failings.

#### Verse Breakdown
* **"Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye,"**: Jesus opens with a rhetorical question, immediately highlighting the absurdity and arrogance of someone offering to remove a minor flaw ("mote") from a "brother" (a fellow community member or disciple). The implied self-righteousness and lack of self-awareness in such an offer are starkly exposed. The very act of offering help, while seemingly benevolent, is here revealed as fundamentally flawed due to the speaker's own condition.
* **"when thou thyself beholdest not the beam that is in thine own eye?"**: This clause reveals the core problem: the accuser is utterly blind to their own massive, obvious fault ("beam"). The dramatic contrast between the tiny "mote" and the enormous "beam" creates a powerful, unforgettable image of spiritual hypocrisy and profound self-deception. The inability to "behold" (G991, _blépō_) one's own glaring sin renders any attempt to help others utterly illegitimate and futile.
* **"Thou hypocrite, cast out first the beam out of thine own eye,"**: Jesus directly and forcefully addresses the individual as a "hypocrite," stripping away their pretense. The command is clear, urgent, and absolute: the removal of one's own significant sin ("cast out first the beam") is the indispensable prerequisite for any legitimate and effective spiritual intervention in another's life. This is a direct call to radical self-purification, honest introspection, and genuine repentance.
* **"and then shalt thou see clearly to pull out the mote that is in thy brother's eye."**: This final clause presents the positive and transformative outcome of self-examination. Only after dealing with one's own "beam" will one gain the necessary spiritual clarity and humility ("see clearly," G1227, _diablépō_, meaning to recover full vision) to genuinely and effectively assist a "brother" with their minor fault. This implies that true correction is an act of humble love, enabled by a purified heart and clear spiritual vision, rather than an act of judgment from a position of perceived superiority.

#### Literary Devices
The profound impact of Luke 6:42 is largely due to Jesus' masterful use of several literary devices. **Hyperbole** is central to the verse, with the exaggerated image of a massive "beam" in one's eye contrasting with a tiny "mote" in another's. This deliberate overstatement emphasizes the absurdity and profound moral blindness of the hypocrite, making the teaching unforgettable. The passage also employs **Metaphor**, where the "mote" and "beam" serve as vivid, tangible representations of minor and major spiritual faults or sins, respectively. The opening phrase, "Either how canst thou say...", functions as a powerful **Rhetorical Question**, designed not for a direct answer but to provoke deep self-reflection and highlight the inherent illogic and moral bankruptcy of the hypocrite's behavior. Finally, there is a strong element of **Irony**, as the one claiming to have superior vision and moral authority to help others is, in fact, spiritually blind to their own most significant flaws. This combination of devices makes Jesus' teaching profoundly memorable, impactful, and deeply convicting, calling for radical self-honesty.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 6:42 profoundly connects to several core theological principles concerning God's character, human nature, and the ethics of the Kingdom of God. It underscores the divine demand for inner righteousness over outward performance, revealing that true spiritual authority and the capacity for righteous judgment flow from a heart that has first submitted to God's purifying work. The passage highlights the pervasive human tendency towards self-deception and self-righteousness, which blinds individuals to their own sin while making them acutely aware of others' failings. Theologically, it teaches that genuine love and effective ministry within the community are predicated on humility and personal holiness, reflecting God's own character of justice tempered with mercy. It also implicitly points to the need for divine grace to expose and remove the "beams" in our own lives, enabling us to participate in the restoration of others with a spirit of gentleness and compassion.

* [Matthew 7:1-5](/matthew/7-1-5 "Matthew 7:1-5 - Do Not Judge")
* [Romans 2:1-3](/romans/2-1-3 "Romans 2:1-3 - God's Righteous Judgment")
* [Galatians 6:1-2](/galatians/6-1-2 "Galatians 6:1-2 - Bear One Another's Burdens")

### REFLECTION AND APPLICATION
Luke 6:42 serves as a timeless and piercing call to profound humility and rigorous self-examination for every believer. In a world quick to point fingers and highlight faults, Jesus redirects our gaze inward, urging us to confront our own spiritual blindness and significant shortcomings before attempting to address those of others. This teaching compels us to cultivate a posture of grace, recognizing that our own need for forgiveness and transformation is often greater than we perceive. It challenges us to foster an environment of mutual edification within the community of faith, where correction, when necessary, is offered not from a place of self-righteous superiority, but from a heart humbled by its own encounter with sin and grace. By prioritizing our own spiritual growth and dealing with our "beams" first, we become credible, compassionate, and truly helpful agents of restoration in the lives of our brothers and sisters, reflecting the very heart of Christ.

#### Questions for Reflection
* **What "beams" might be obscuring my own spiritual vision, preventing me from seeing myself and others clearly?**
* **How can I cultivate a habit of humble self-examination before offering counsel or critique to others?**
* **In what ways might my desire to correct others stem from self-righteousness rather than genuine love and a desire for their spiritual well-being?**

### FAQ
**Does this verse mean we should never correct anyone?**

Answer: No, Luke 6:42 does not prohibit all forms of correction or discernment. Instead, it establishes a crucial prerequisite for it. Jesus' statement "and then shalt thou see clearly to pull out the mote that is in thy brother's eye" implies that once one has dealt with their own significant spiritual issues, they will then be equipped to help others effectively and lovingly. The goal is not to avoid all intervention but to ensure that any correction offered is done from a place of humility, spiritual clarity, and genuine love, rather than hypocrisy or self-righteousness. This aligns with other New Testament passages that encourage believers to gently restore those who stumble, such as [Galatians 6:1](/galatians/6-1 "Galatians 6:1 - Restoring a Brother").

**What is the difference between judging and discerning according to this passage?**

Answer: The "judging" condemned in Luke 6:42 is characterized by hypocrisy and self-righteousness—it is the act of condemning or criticizing others for minor faults while being blind to one's own major sins. This kind of judgment is destructive and lacks spiritual integrity. "Discerning," on the other hand, is a Spirit-led ability to understand spiritual realities, situations, and the needs of others, enabling a believer to offer humble, loving, and constructive help. It is rooted in a pure heart that has first dealt with its own sin. True discernment aims at restoration and edification, not condemnation, and is exercised with humility and compassion, as encouraged in [Philippians 1:9-10](/philippians/1-9-10 "Philippians 1:9-10 - Love and Knowledge").

### CHRIST-CENTERED FULFILLMENT
Luke 6:42 finds its ultimate fulfillment and perfect embodiment in Jesus Christ. He is the only one who lived a sinless life, entirely without a "beam" in His own eye, making Him uniquely qualified to judge. Yet, He did not come to condemn the world but to save it ([John 3:17](/john/3-17 "John 3:17 - God Sent His Son")). Jesus perfectly exemplified the principle of spiritual clarity and humble service. He, being without sin, was the only one who could truly "see clearly" to address the "motes" and "beams" in humanity's eyes. His redemptive work on the cross is the means by which our own "beams" of sin are removed, cleansing us from all unrighteousness ([1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness")). Through His atoning sacrifice and the sanctifying work of the Holy Spirit, we are given new eyes to see and hearts to discern, enabling us to participate in His ministry of restoration. As we are transformed into His likeness, we are empowered to extend grace and truth to others, not from a position of self-righteousness, but as those who have themselves been profoundly healed and made whole by the Great Physician ([Mark 2:17](/mark/2-17 "Mark 2:17 - Jesus Calls Sinners")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Romans 2:21

Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

Romans 2:29

But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the spirit, [and] not in the letter; whose praise [is] not of men, but of God.

Matthew 23:13

¶ But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are entering to go in.

Matthew 23:15

Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Psalms 51:9

Hide thy face from my sins, and blot out all mine iniquities.

Psalms 51:13

[Then] will I teach transgressors thy ways; and sinners shall be converted unto thee.

1 Thessalonians 2:10

Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe: