Mat 7:1-2, Rom 2:1, 17-23 | JFB | STEP | 1. Judge not, that ye be not judged —To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it—"that ye be not judged"—confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.

Matthew 7:1-2

1. Judge not, that ye be not judged—To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it—"that ye be not judged"—confirms this: "that your own character and actions be not pronounced upon with the like severity"; that is, at the great day.

2. For with what judgments ye judge, ye shall be judged: and with what measure ye mete—whatever standard of judgment ye apply to others.

it shall be measured to you again—This proverbial maxim is used by our Lord in other connections—as in Mr 4:24, and with a slightly different application in Lu 6:38 —as a great principle in the divine administration. 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. For people shrink from contact with those who systematically deal out harsh judgment upon others—naturally concluding that they themselves may be the next victims—and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.

Romans 2:1

Romans 2:17-23

17-24. Behold—"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).

18. approvest the things that are excellent—"triest the things that differ" (Margin). Both senses are good, and indeed the former is but the result of the latter action. (See on Php 1:10).

17-24. Behold—"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).

20. hast the form of knowledge and of the truth in the law—not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.

17-24. Behold—"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).

22. thou that abhorrest idols—as the Jews did ever after their captivity, though bent on them before.

dost thou commit sacrilege?—not, as some excellent interpreters, "dost thou rob idol temples?" but more generally, as we take it, "dost thou profane holy things?" (as in Mt 21:12, 13, and in other ways).

17-24. Behold—"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).