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Commentary on Matthew 7 verses 1–6
Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here,
I. A caution against judging Mat 7:1, Mat 7:2. 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. Now observe,
1.The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, Jam 3:1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, Jam 4:11. We must not despise him, nor set him at nought, Rom 14:10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him.
2.The reason to enforce this prohibition. That ye be not judged. This intimates, (1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him (Gen 16:12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, Jam 3:1. Both parties must appear before him (Rom 14:10), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging. (2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom 14:10.
The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, Mat 7:2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Jdg 1:7. See also Rev 13:10; Rev 18:6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job 31:14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads.
II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here,
1.It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, Mat 7:3-5. Here is,
(1.)A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note, [1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out. [2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated. [3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see. [4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo - Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But, [5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, Mat 7:5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; "For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I prae, sequar - Go you before, I will follow. See Rom 2:21. [6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself (Gal 6:1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself."
(2.)Here is a good rule for reprovers, Mat 7:5. Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his." A man's offence will never be his defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, Ti1 3:2, Ti1 3:7. The snuffers of the sanctuary were to be of pure gold.
2.It is not every one that is fit to be reproved; Give not that which is holy unto the dogs, Mat 7:6. This may be considered, either, (1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Act 13:41. So Dr. Whitby. Or, (2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches, as they were (Luk 11:45; Jer 6:10), therefore give not to dogs and swine (unclean creatures) holy things. Note, [1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Pro 25:12), and a wise reproof is like an excellent oil (Psa 141:5); it is a tree of life (Pro 3:18). [2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long walked in the way of sinners, that they have sat down in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with the dog to his vomit, and with the sow to her wallowing in the mire. [3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being dogs and swine. Those are to be reckoned such, who hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. Ch2 25:16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened. It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the good, bad, by judging all professors to be hypocrites; so we must take heed of calling the bad, desperate, by judging all the wicked to be dogs and swine. [4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will turn again and rend them. Let them not be righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and precious is the blood of his subjects to him.
Otherwise; The sin against the Holy Spirit is to take from God power which has influences, and from Christ substance which is of eternity, through whom as God came to man, so shall man likewise come to God. As much greater then as is the beam than the mote, so much greater is the sin against the Holy Spirit than all other sins. As when unbelievers object to others carnal sins, and secrete in themselves the burden of that sin, to wit, that they trust not the promises of God, their minds being blinded as their eye might be by a beam.
Many do this, if they see a Monk having a superfluous garment, or a plentiful meal, they break out into bitter accusation, though themselves daily seize and devour, and suffer from excess of drinking.
And it is to be noted, that whenever He intends to denounce any great sin, He begins with an epithet of reproach, as below, Thou wicked servant, I forgave thee all that debt; (Mat. 18:32.) and so here, Thou hypocrite, cast out first. For each one knows better the things of himself than the things of others, and sees more the things that be great, than the things that be lesser, and loves himself more than his neighbour. Therefore He bids him who is chargeable with many sins, not to be a harsh judge of another's faults, especially if they be small. Herein not forbidding to arraign and correct; but forbidding to make light of our own sins, and magnify those of others. For it behoves you first diligently to examine how great may be your own sins, and then try those of your neighbour; whence it follows, and then shalt thou see clearly to cast the mote out of thy brother's eye.
"Why beholdest thou the mote that is in thy brother's eye?"
Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord, while they themselves are extorting without end, and defrauding men every day. If they see him but partaking rather largely of food, they become bitter accusers, while they themselves are daily drinking to excess and surfeiting: not knowing, that besides their own sins, they do hereby gather up for themselves a greater flame, and deprive themselves of every plea. For on this point, that thine own doings must be strictly inquired into, thou thyself hast first made the law, by thus sentencing those of thy neighbor. Account it not then to be a grievous thing, if thou art also thyself to undergo the same kind of trial.
"Thou hypocrite, first cast out the beam out of thine own eye."
Here His will is to signify the great wrath, which He hath against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. As then unto him that was exacting the hundred pence, He said in His deep displeasure, "Thou wicked servant, I forgave thee all that debt;" even so here also, "Thou hypocrite." For not of protecting care comes such a judgment, but of ill will to man; and while a man puts forward a mask of benevolence, he is doing a work of the utmost wickedness, causing reproaches without ground, and accusations, to cleave unto his neighbors, and usurping a teacher's rank, when he is not worthy to be so much as a disciple. On account of this He called him "hypocrite." For thou, who in other men's doings art so bitter, as to see even the little things; how hast thou become so remiss in thine own, as that even the great things are hurried over by thee?
"First cast out the beam out of thine own eye."
Seest thou, that He forbids not judging, but commands to cast out first the beam from thine eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if thou doest it out of guardian care, I bid thee care for thyself first, in whose case the sin is both more certain and greater. But if thou neglect thyself, it is quite evident that neither dost thou judge thy brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? it should be by one who commits no such sin, not by thee.
His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men's offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men.
For indeed this was a cause of men's going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others.
He speaks of such as though themselves guilty of mortal sin, do not forgive a trivial fault in their brother.
(Vers. 3-5.) But why do you see the speck in your brother's eye, and not see the beam in your own eye? Or how can you say to your brother, 'Brother, let me remove the speck from your eye,' while the beam is in your own eye? Hypocrite, first remove the beam from your own eye, and then you will see clearly to remove the speck from your brother's eye. He speaks of those who, while being subject to mortal sin themselves, do not overlook minor sins of their brothers: straining out a gnat and swallowing a camel (Matthew 23). Therefore, those who hypocritically pretend to be just, as we said above, are called hypocrites, who, while they have a beam in their own eye, look at the speck in their brother's eye.
The word hypocrite is aptly employed here, since the denouncing of evils is best viewed as a matter only for upright persons of goodwill. When the wicked engage in it, they are like impersonators, masqueraders, hiding their real selves behind a mask, while they portray another’s character through the mask. The word hypocrites in fact signifies pretenders. Hence we ought especially to avoid that meddlesome class of pretenders who under the pretense of seeking advice undertake the censure of all kinds of vices. They are often moved by hatred and malice.Rather, whenever necessity compels one to reprove or rebuke another, we ought to proceed with godly discernment and caution. First of all, let us consider whether the other fault is such as we ourselves have never had or whether it is one that we have overcome. Then, if we have never had such a fault, let us remember that we are human and could have had it. But if we have had it and are rid of it now, let us remember our common frailty, in order that mercy, not hatred, may lead us to the giving of correction and admonition. In this way, whether the admonition occasions the amendment or the worsening of the one for whose sake we are offering it (for the result cannot be foreseen), we ourselves shall be made safe through singleness of eye. But if on reflection we find that we ourselves have the same fault as the one we are about to reprove, let us neither correct nor rebuke that one. Rather, let us bemoan the fault ourselves and induce that person to a similar concern, without asking him to submit to our correction.
And inasmuch as the Lord is admonishing us in this passage with respect to rash and unjust judgment,— for He wishes that whatever we do, we should do it with a heart that is single and directed toward God alone; and inasmuch as, with respect to many things, it is uncertain with what intention they are done, regarding which it is rash to judge; inasmuch, moreover, as those parties especially judge rashly respecting things that are uncertain, and readily find fault, who love rather to censure and to condemn than to amend and to improve, which is a fault arising either from pride or from envy; therefore He has subjoined the statement: And why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? So that if perchance, for example, he has transgressed in anger, you should find fault in hatred; there being, as it were, as much difference between anger and hatred as between a mote and a beam. For hatred is inveterate anger, which, as it were simply by its long duration, has acquired so great strength as to be justly called a beam. Now, it may happen that, though you are angry with a man, you wish him to be turned from his error; but if you hate a man, you cannot wish to convert him.
(De. Civ. Dei, xxi. 11.) Some say, How is it true that Christ says, And with what measure ye shall mete it shall be measured to you again, if temporal sin is to be punished by eternal suffering? They do not observe that it is not said the same measure, because of the equal space of time, but because of the equal retribution—namely, that he who has done evil should suffer evil, though even in that sense it might be said of that of which the Lord spoke here, namely of judgments and condemnations. Accordingly, he that judges and condemns unjustly, if he is judged and condemned, justly receives in the same measure though not the same thing that he gave; by judgment he did what was unjust, by judgment he suffers what is just.
(Serm. in Mont. ii. 18.) The Lord having admonished us concerning hasty and unjust judgment; and because that they are most given to rash judgment, who judge concerning things uncertain; and they most readily find fault, who love rather to speak evil and to condemn than to cure and to correct; a fault that springs either from pride or jealousy—therefore He subjoins, Why seest thou the mote in thy brother's eye, and seest not the beam in thy own eye?
(ubi sup.) As if he perhaps have sinned in anger, and you correct him with settled hate. For as great as is the difference between a beam and a mote, so great is the difference between anger and hatred. For hatred is anger become inveterate. It may be if you are angry with a man that you would have him amend, not so if you hate him.
(Serm. in Mont. ii. 19.) When then we are brought under the necessity of finding fault with any, let us first consider whether the sin be such as we have never had; secondly that we are yet men, and may fall into it; then, whether it be one that we have had, and are now without, and then let our common frailty come into our mind, that pity and not hate may go before correction. Should we find ourselves in the same fault, let us not reprove, but groan with the offender, and invite him to struggle with us. Seldom indeed and in cases of great necessity is reproof to be employed; and then only that the Lord may be served and not ourselves.
(Serm. in Mont. ii. 19.) For to reprove sin is the duty of the good, which when the bad do, they act a part, dissembling their own character, and assuming one that does not belong to them.
(ubi sup.) For having removed from our own eye the beam of envy, of malice, or hypocrisy, we shall see clearly to cast the beam out of our brother's eye.
There once came from the city of Rome a monk who had held a high place in the palace. He lived near the church in Scetis, and had with him a servant to take care of him. The priest of the church saw that he was weak and knew that he was used to comfort: and so he passed on to him whatever the Lord gave to him or to the church. After he had lived in Scetis for twenty-five years, he became well known as a man of prayer who had the spirit of prophecy. One of the great Egyptian monks heard of his reputation and came to see him in the hope that he would find there a more austere way of life. He came into his cell and greeted him; after they had prayed they sat down. But the Egyptian saw he had soft clothing, and a bed of reeds, and a blanket under him, and a little pillow under his head, and clean feet with sandals, and he was inwardly contemptuous. In Scetis they never used to live like this, but practised sterner austerity. But the old Roman, with his gift of prayer and insight, saw that the Egyptian monk was shocked to the core. So he said to his servant: ‘Make us a good meal today, for this abba who has come.’ He cooked the few vegetables that he had, and they ate at the proper hour: he had a little wine because of his weakness, and they drank that. In the evening they said twelve psalms, and went to sleep afterwards; they did the same in the night. In the morning the Egyptian got up and left, and saying, ‘Pray for me,’ he went away, not at all impressed. When he had gone a little way the old Roman wanted to heal his mind, and sent after him and called him back. He said: ‘What is your province?’ He answered, ‘I am an Egyptian.’ He said, ‘Of what city?’ He answered, ‘Of no city, I never lived in a city.’ He said, ‘Before you were a monk, how did you earn your living?’ He answered, ‘I was a herdsman.’ He said to him, ‘Where did you sleep?’ He answered, ‘In the fields.’ He said, ‘Had you a mattress?’ He answered, ‘Why should I have a mattress for sleeping in a field?’ He said, ‘So how did you sleep?’ He replied, ‘On the ground.’ He said, ‘What did you eat when you were in the fields? What wine did you drink?’ He answered, ‘What kind of food and drink do you find in a field?’ He said, ‘How then did you live?’ He answered, ‘I ate dry bread, and salt fish if there was any, and I drank water.’ Then the Roman said, ‘A hard life,’ and he added, ‘Was there a bath on the farm where you worked?’ The Egyptian said, ‘No: I washed in the river, when I wanted to.’ When the hermit had extracted these answers, and knew how the Egyptian lived and worked before he became a monk, he wanted to help him: and so he described his own past life in the world. ‘This wretch in front of you came from the great city of Rome, where I had an important post at the palace in the Emperor’s service.’ When the Egyptian heard this first sentence, he was moved, and began to listen attentively. He went on, ‘So I left Rome, and came into this desert. I, whom you see, had great houses and wealth and I scorned them, and came to this little cell. I, whom you see, had beds decked with gold, with costly coverings: and instead of them God gave me this bed of reeds and this blanket. My clothes were rich and expensive: and instead of them I wear these tatters.’ He went on, ‘I used to spend much money on my dinner table and instead of it He has given me these few vegetables and this little cup of wine. Many servants used to wait upon me, and instead the Lord has given one man alone to look after me. Instead of a bath I dip my feet in a little bowl of water, and I use sandals because of my infirmity. For the pipe and the lyre and all the varieties of music which used to delight me at dinner I say twelve psalms in the day, and twelve psalms in the night. For the sins which once I committed, I now offer this poor and useless service to God in quietness. See then, abba, do not be scornful of my weakness.’ When the Egyptian had listened to him, he came to his senses and said, ‘I am a fool. I came from a hard life of labour to be at rest in the monk’s way of life and now I have what I didn’t have before. But you have come of your own accord to this hard life, and have left the comforts of the world; you came from honour and wealth to loneliness and poverty.’ So he went away with much profit; and he became his friend, and used to go to the old man for his soul’s good, for Arsenius (this was his name) was a man of discernment, and full of the fragrance of the Holy Spirit.
Macarius said also, ‘If you are stirred to anger when you want to reprove someone, you are gratifying your own passions. Do not lose yourself in order to save another.’
This story was told: There were three friends, serious men, who became monks. One of them chose to make peace between men who were at odds, as it is written, ‘Blessed are the peacemakers’ (Matt. 5:9). The second chose to visit the sick. The third chose to go away to be quiet in solitude. Now the first, toiling among contentions, was not able to settle all quarrels and, overcome with weariness, he went to him who tended the sick, and found him also failing in spirit and unable to carry out his purpose. So the two went away to see him who had withdrawn into the desert, and they told him their troubles. They asked him to tell them how he himself had fared. He was silent for a while, and then poured water into a vessel and said, ‘Look at the water,’ and it was murky. After a little while he said again, ‘See now, how clear the water has become.’ As they looked into the water they saw their own faces, as in a mirror. Then he said to them, ‘So it is with anyone who lives in a crowd; because of the turbulence, he does not see his sins: but when he has been quiet, above all in solitude, then he recognizes his own faults.’
Otherwise; This is spoken to the doctors. For every sin is either a great or a small sin according to the character of the sinner. If he is a laie, it is small and a mote in comparison of the sin of a priest, which is the beam.
That is, with what face can you charge your brother with sin, when yourself are living in the same or a yet greater sin?
Otherwise; How sayest thou to thy brother; that is, with what purpose? From charity, that you may save your neighbour? Surely not, for you would first save yourself. You desire therefore not to heal others, but by good doctrine to cover bad life, and to gain praise of learning from men, not the reward of edifying from God, and you are a hypocrite; as it follows, Thou hypocrite, cast first the beam out of thine own eye.
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SUMMARY
Matthew 7:3 presents a striking rhetorical question from Jesus, challenging the common human tendency to meticulously observe and criticize minor flaws in others while remaining oblivious to significant moral or spiritual deficiencies within oneself. This verse, embedded within the Sermon on the Mount, serves as a profound call to humility, self-awareness, and the prioritization of personal spiritual growth before attempting to correct or judge others, underscoring the absurdity and spiritual blindness of hypocrisy.
CONTEXT
Literary Context: This verse is an integral part of Jesus' profound discourse on judging others, found at the beginning of Matthew 7. It immediately follows Jesus' warning in Matthew 7:1-2, where He states that the measure by which one judges others will be the measure by which one is judged. Matthew 7:3 then introduces a vivid, hyperbolic illustration of this principle, setting the stage for the direct command in Matthew 7:5 to first remove the "beam" from one's own eye before attempting to remove the "mote" from a brother's eye. This section forms a cohesive unit emphasizing the dangers of self-righteous judgment and the necessity of self-examination. The broader context is the Sermon on the Mount, which outlines the ethical and spiritual principles of the Kingdom of God, contrasting them with the superficial righteousness of the Pharisees and calling disciples to a deeper, heart-level obedience.
Historical & Cultural Context: In ancient Jewish society, moral and religious instruction often took the form of parables, hyperbole, and vivid imagery to ensure memorability and impact. Jesus' teaching here aligns with this tradition, using an exaggerated, almost comical, scenario to drive home a serious spiritual point. The imagery of a "mote" (a tiny speck of dust or splinter) and a "beam" (a large wooden timber used in construction) would have been easily understood by His audience, who were familiar with carpentry and daily life. The practice of judging others, particularly based on external adherence to the Law, was prevalent among some religious leaders of the day, such as the Pharisees. Jesus' teaching directly confronts this judgmental spirit, advocating for an internal transformation and a posture of humility that was often lacking in the religious establishment.
Key Themes: Matthew 7:3 powerfully contributes to several overarching themes within the Sermon on the Mount and the broader Gospel of Matthew. The most prominent theme is Hypocrisy, as Jesus exposes the absurdity of spiritual blindness that allows one to see minor faults in others while ignoring major ones in oneself. This ties into the theme of Authentic Righteousness, which Jesus consistently promotes throughout the Sermon, contrasting it with superficial external observance (e.g., Matthew 6:1-18). The verse also highlights the theme of Self-Examination and Humility, calling believers to prioritize their own spiritual cleansing before attempting to correct others. This is a prerequisite for genuine community and effective ministry, as one cannot truly help another with impaired vision. Ultimately, it speaks to the theme of Discernment and Wisdom, urging disciples to exercise spiritual wisdom in their interactions, recognizing that true insight begins with self-awareness and a humble spirit, rather than a critical one.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 7:3 is rich in literary devices that amplify its message. The most prominent is Hyperbole, where Jesus uses extreme exaggeration (a tiny speck versus a massive wooden beam) to create a vivid and memorable image that underscores the absurdity of the situation. This exaggeration is so pronounced that it borders on the Comical, making the listener realize the ridiculousness of such behavior. The entire verse is framed as a Rhetorical Question, designed not for an answer, but to provoke thought, self-reflection, and conviction in the audience. This direct address engages the listener personally. Furthermore, there is a powerful Contrast and Juxtaposition between the "mote" and the "beam," and between "thy brother's eye" and "thine own eye," which highlights the hypocrisy and spiritual blindness Jesus is condemning. The use of Metaphor (mote and beam representing sins/faults) allows for a deeper, more abstract truth to be conveyed through concrete, relatable imagery.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a foundational teaching on humility, self-awareness, and the nature of true righteousness within the Kingdom of God. It directly challenges the human propensity for self-righteousness and judgmentalism, asserting that genuine spiritual insight and the ability to help others effectively stem from a rigorous and honest self-examination. The theological implication is that God's standard of righteousness begins internally, with a recognition of one's own fallenness and a humble pursuit of personal holiness, rather than an outward focus on the failures of others. This teaching encourages a posture of grace and compassion, recognizing that all stand in need of God's mercy and transformative power.
REFLECTION AND APPLICATION
Matthew 7:3 remains a timeless and piercing challenge for every individual, particularly those who seek to follow Christ. It compels us to turn the critical gaze inward before ever directing it outward. The "beam" in our own eye can represent not just obvious sins, but also hidden prejudices, unconfessed pride, judgmental attitudes, unforgiveness, or spiritual apathy that blind us to our own need for grace and transformation. This verse calls us to a radical humility, acknowledging that our own imperfections are often far greater than those we perceive in others. By prioritizing self-examination and repentance, we not only become more spiritually mature but also cultivate a heart of compassion and empathy. Only with a "clear eye"—one cleansed of its own "beam"—can we genuinely and lovingly help a brother or sister with their "mote," offering grace rather than condemnation. This principle fosters healthier relationships, stronger communities, and a more authentic witness to the transformative power of the Gospel.
Questions for Reflection
FAQ
What is the "mote" and "beam" in Matthew 7:3?
Answer: The "mote" (Greek: kárphos') refers to a tiny speck, splinter, or piece of straw, symbolizing a minor fault, imperfection, or sin in another person. The "beam" (Greek: dokós') refers to a large wooden timber or plank, representing a significant, glaring sin, moral failing, or spiritual deficiency in oneself. Jesus uses this exaggerated imagery to highlight the absurdity and hypocrisy of focusing on trivial flaws in others while ignoring major ones in oneself.
Why does Jesus use such an extreme example in this verse?
Answer: Jesus uses hyperbole, an extreme exaggeration, to make His point unforgettable and to underscore the utter absurdity of the behavior He is condemning. The image of someone with a massive log sticking out of their eye trying to remove a tiny speck from another's eye is inherently comical and illogical. This vivid imagery ensures that the teaching on hypocrisy and the necessity of self-examination before judgment deeply resonates with the audience and is easily remembered. It's a common teaching method used in ancient rhetoric to emphasize a moral truth.
CHRIST-CENTERED FULFILLMENT
Matthew 7:3, while a direct ethical teaching, finds its ultimate fulfillment and deepest meaning in Christ. Jesus Himself perfectly embodied the principle of self-giving love and never judged with a "beam" in His eye. He consistently demonstrated a profound empathy for sinners, not condemning them but calling them to repentance and offering grace (e.g., John 8:1-11). His life was one of perfect righteousness, free from any "beam," enabling Him to truly see and minister to the "motes" in humanity. Furthermore, the "beam" that truly blinds humanity is sin itself, which separates us from God. Christ's sacrificial death on the cross is the ultimate act of removing the "beam" of sin from humanity's eye, offering forgiveness and spiritual sight to all who believe (e.g., 2 Corinthians 5:21). Through His Spirit, He empowers believers to embark on the journey of self-examination and sanctification, enabling them to genuinely address their own "beams" and, with a heart transformed by His grace, to lovingly assist others with their "motes," reflecting the very compassion and truth of the Lamb of God who takes away the sin of the world.