To Judge or Not to Judge: An Important Question

Matthew 7:1-6

Main Idea: To judge others without examining and correcting oneself first is hypocritical and foolish, but it is biblical and wise to discerningly judge those who abuse God’s message.

1. Jesus Warns Us about Being Judgmental toward Others (7:1-5).
   1. It is foolish (7:1-2).
   2. It is prideful (7:3-4).
   3. It is hypocritical (7:5).
2. Jesus Counsels Us to Judge Those Who Live Wickedly (7:6).
   1. Some tear up God’s precious truth.
   2. Some trample God’s precious truth.

Without question, Matthew 7:1 is one of the most well-known and often quoted verses from the Bible in the twenty-first century. People who know little of the Bible’s content know this verse. It is like a net ready to trap someone at a moment’s notice: “Do not judge, so that you won’t be judged.” Although this verse is often quoted, it is also often misunderstood and misapplied. Does Jesus really mean we are never to be discerning, to evaluate someone’s actions, or to judge someone’s behavior? That he does not mean this is immediately obvious by reading the Sermon on the Mount. In Matthew 6 Jesus repeatedly calls out the Pharisees and scribes as “hypocrites” (6:2, 5, 16). He will do this again and again in the remainder of Matthew’s Gospel (15:7; 22:18; 23:1, 13-15, 23, 25, 27, 29). In 7:6 he refers to certain people as dogs and pigs. In 7:15 he warns us of false teachers, describing them as ravaging wolves who come in sheep’s clothing. All of these verses sound like acts of judgment. So, I think Jesus has something different in mind.

Jesus distinguishes between acts of judgment and an attitude of judgmentalism. God’s people are certainly called by the Lord to call sin, sin. We are certainly called by God to discern good from evil, right from wrong, and good fruit from bad fruit (7:17). What we are not called to do is judge people’s motives or look down on people with a self-­righteous, judgmental spirit. My friend Don Carson is helpful in this context, and his words provide a fitting introduction to our study of these six verses. He writes,

It is easy to see how powerful and dangerous the temptation to be judgmental can be. The challenge to be holy has been taken seriously, and a fair degree of discipline, service and formal obedience have been painstakingly won. Now, I tell myself, I can afford to look down my long nose at my less disciplined peers and colleagues. Or perhaps I have actually experienced a generous measure of God’s grace, but somehow I have misconstrued it and come to think that I have earned it. As a result, I may look askance at those whose vision, in my view, is not as large as my own; whose faith is not as stable; whose grasp of the deep truths of God not as masterful; whose service record is not as impressive (in men’s eyes, at least); whose efforts have not been as substantial. These people are diminished in my eyes; I consider their value as people inferior to my own value. (Sermon, 97–98)

Jerry Bridges refers to judgmentalism as one of those “respectable sins” (Respectable Sins, 141–48). Jesus helps us see that there is nothing respectable about it at all.

Jesus Warns Us about Being Judgmental toward Others

Matthew 7:1-5

When Jesus confronts the issue of being judgmental, he addresses it biblically, theologically, and practically. He tells us it is dangerous (7:1), detrimental (7:2), dysfunctional (7:3-4), and self-deceptive (7:5). Being judgmental means you attempt to play God when you are not. You apply to others a standard you do not want applied to yourself, and your spiritual vision is blurred. You lose perspective and fail to see reality as it truly is. God’s people should be known for how sincerely they love one another, not how severely they judge one another. Jesus said in John 13:35, “By this everyone will know that you are my disciples, if you love one another.” Jesus highlights three negative aspects of a judgmental spirit in verses 1-5.

It Is Foolish (7:1-2)

Jesus once again raises the issue of being a hypocrite (6:2, 5, 16; 7:5). His words are direct and forceful. “Do not judge” is a present imperative of command. It may be a call to stop an action already taking place (Quarles, Sermon, 284). “Stop judging now” and “do not judge in the future” capture the thrust of his command. What is the rationale for this strong and abrupt statement? He tells us, “so that you won’t be judged.” Verse 2 amplifies and clarifies Jesus’s point: “For you will be judged by the same standard with which you judge others, and you will be measured by the same measure you use.” The principle Jesus articulates is echoed in Matthew 6:12, 14-15 and our Lord’s teaching on forgiveness. Quarles says,

Jesus taught that a person should expect to be treated by God in a manner similar to the one in which he has treated others. If a person forgives others, he can expect to be forgiven by God. If he refuses to forgive others, he can expect God to withhold His forgiveness. . . . Matthew 7:1 repeats and rephrases the principle expressed in these earlier statements. If a person judges others harshly, he can expect harsh judgment from God. However, if he judges others mercifully, he can expect merciful judgment from God. (Ibid.)

Showing mercy to others is an act of wisdom that flows out of a recognition of the mercy God has shown us. Judging harshly is an act of foolishness and reveals that you do not understand God’s grace. Sinclair Ferguson says it perfectly:

The heart that has tasted the Lord’s grace and forgiveness will always be restrained in its judgment of others. It has seen itself deserving judgment and condemnation before the Lord and yet, instead of experiencing his burning anger, has tasted his infinite mercy. (Sermon, 153)

It Is Prideful (7:3-4)

Jesus provides a memorable example that has become colloquial to this day: the speck in the brother’s eye versus the log in your own eye. Jesus asks, “Why do you look at the splinter in your brother’s eye but don’t notice the beam of wood in your own eye?” This is humorous, but it is also pointed, direct, and convicting. According to the example, your brother has a small splinter in his eye, but you have “a beam of wood” in yours. It is ridiculous to think you should try to correct him. Verse 4 follows up with a second question: “Or how can you say to your brother, ‘Let me take the splinter out of your eye,’ and look, there’s a beam of wood in your own eye?” This question drives home the point, asking how you can even attempt to correct another person when you are in even more need of correction.

Those who take on the assignment of spiritual peeping Tom, spiritual garbage inspector, or spiritual Gestapo are deaf, dumb, and blind to the enormity and magnitude of their own sin. Ferguson says, “So deeply has his sin conquered him that he has become blind to it. Sensitive to sin in others, he has been desensitized to the sin in his own heart” (Sermon, 152).

Perhaps there is no greater example of this in the whole Bible than the day the prophet Nathan confronted King David over his sin with Bathsheba (2 Sam 11:1-17). Nathan told a parable about a rich man who took and slaughtered a poor man’s only lamb. David passed sentence on the sheep thief: “The man who did this deserves to die!” (2 Sam 12:5). This judgment was coming from the man who had just taken advantage of his God-given office to seduce a married woman and then arranged for her husband to be killed. Nathan’s confrontation ended with his stinging indictment of King David: “You are the man!” (2 Sam 12:7). Before we burn in our hearts with unrighteous anger toward others, we would do ourselves a big spiritual favor by ruthlessly inspecting our own hearts and lives first. We may discover logs in our eyes.

It Is Hypocritical (7:5)

That someone with great sin in her life would attempt to correct someone with a small sin in his is the height of hypocrisy. On this point Jesus leaves no doubt. “Hupocrita,” our Lord shouts. “First,” perform eye surgery on yourself. “Take the beam of wood out of your eye.” The word “take” is another imperative. It is a command that calls for immediate and decisive action. “Do it, and do it now” is the idea. Then, and only then, “you will see clearly to take the splinter out of your brother’s eye.”

Now, here is an important truth we must not miss. Jesus affirms the rightness of humbly and graciously correcting a brother or sister who is in sin. It is right and proper to do so. The issue is first to deal with oneself. Having first dealt with my sin, I am now rightly in a position to help others, something the Bible clearly commends and even commands (Matt 18:15-20; Gal 6:1-2). Inspection of others without introspection of myself is the road to playing the hypocrite. We must lovingly correct a brother or sister enslaved to sin. We must do it, however, compassionately and humbly, being aware of the lurking danger of arrogance, pride, and self-deception. Spurgeon says it well: “After we are ourselves sanctified, we are bound to be eyes to the blind, and correctors of unholy living; but not till then” (Exposition, 41).

Jesus Counsels Us to Judge Those Who Live Wickedly

Matthew 7:6

In verse 6 Jesus brings balance and clarity to what he has just said in verses 1-5. The words are extremely strong and can be troubling to our modern, politically correct ears; we have become morally unrestrained in what we allow. However, John Stott is right:

Jesus always called a spade a spade. His outspokenness led him to call Herod Antipas “that fox” and hypocritical scribes and Pharisees “whitewashed tombs” and a “brood of vipers.” Here he affirms that there are certain human beings who act like animals and may therefore be accurately designated “dogs” and “pigs.” (Message, 180)

Carson helpfully adds,

After warning us against judgmentalism, Jesus warns us against being undiscriminating, especially in our choice of people to whom we present the wonderful riches of the gospel. However, in seeking to do full justice to this warning in 7:6, we ought not fail to note that five verses are reserved for judgmental people, and only one for undiscerning people. The ratio reflects an accurate assessment of where the greater danger lies. (Sermon, 104)

So why do we not “give what is holy to dogs or toss pearls before pigs”? Jesus gives us two reasons.

Some Tear Up God’s Precious Truth

“Dogs” in verse 6 are not the cute and cuddly domesticated pets we might have in the house to play with the children. In ancient times they lived in wild packs that roamed the streets. They were scavengers—vicious and dangerous. They may describe the false teachers Paul warns us about in Philippians 3:2. They are the type of persons the apostle John puts side by side with “the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood” in Revelation 22:15. These are evil and wicked persons who despise the gospel of Jesus Christ and the truths of Holy Scripture. What do such people do with God’s precious truth? They rip it to shreds. Jesus actually personalizes their response, telling us that they will “tear you to pieces.” Their goal is to destroy the message and sometimes the messenger as well. Jesus warned us of this in Matthew 5:10-12.

Practically, Jesus is warning us not to force the gospel on those who are not only unreceptive but are actually hostile to our witness. Cynics and mockers will seldom listen. Move on and seek out receptive ears. Otherwise you run the risk of ravenous and savage dogs tearing you apart verbally (perhaps even literally).

Some Trample God’s Precious Truth

Pigs were unclean animals according to the Old Testament (Lev 11:7; Deut 14:8). They are never spoken of positively in Scripture. In 2 Peter 2:22 pigs and dogs are images for false teachers. If dogs attack the messenger, pigs trample the message. Here the gospel is described as pearls (cf. Matt 13:45-46). Pigs cannot recognize the beauty and value of the pearls of biblical truth. They see it, ascribe it no value, trample it under their feet, and drag it through the mud. They not only reject it; they seek to destroy it. Quarles perceptively comments,

Just as dogs will fail to show proper reverence for sacrificial meat and pigs will fail to value precious pearls, the wicked will fail to value and show reverence for the message about the kingdom. On the contrary, they will only spurn, mock and ridicule it. (Sermon, 293)

The phrase “don’t give” has the force of an imperative. The idea is “never give,” “never do this.” Again, Jesus is his own best commentary regarding what he means. In Matthew 10:11-15 he says,

When you enter any town or village, find out who is worthy, and stay there until you leave. Greet a household when you enter it, and if the household is worthy, let your peace be on it; but if it is unworthy, let your peace return to you. If anyone does not welcome you or listen to your words, shake the dust off your feet when you leave that house or town. Truly I tell you, it will be more tolerable on the day of judgment for the land of Sodom and Gomorrah than for that town.

Jesus tells us not to judge in advance who will receive or reject the gospel. Only God knows the human heart. We offer the good news to all without discrimination. However, when it is rejected with adamance and force, we must move on. Others will listen, and they will believe. It is our calling to go and find them. Spurgeon again is helpful: “You are not to judge, but you are not to act without judgment. . . . Saints are not to be simpletons; they are not to be judges, but, also, they are not to be fools” (Exposition, 41–42).

Conclusion

I want to be both helpful and practical as we conclude our study on being judgmental. How can those of us who have been redeemed from all of our sin by the precious blood of Christ rightly make judgments without wrongly being judgmental?

1. Check your motives. Ask yourself, Why am I doing this? Check your heart, knowing that ultimately only God knows the motives and intentions of the heart (Prov 16:2; 1 Cor 4:3-5).
2. Examine your own walk with the Lord first. Ask, Am I walking in the Spirit, characterized by a gentle spirit, careful to monitor my own sin (Gal 6:1-2)?
3. Seek out the wisdom of God’s Word and godly counsel before acting (Prov 10:13-14; 11:14; 15:22).
4. Practice the Golden Rule. Think about how you would want to be treated if you were on the receiving end of correction (Matt 7:12).
5. Be careful not to make a snap decision or quick judgment. Take the time to get the facts, and listen before taking action (Prov 18:13).
6. Pray for the one who appears to be caught in sin before correcting him or her (Jas 5:15-16).
7. Do not forget the example of Jesus, who helped and ministered to sinners. Jesus was condemned and ridiculed for the way he cared for and loved sinners, tax collectors, pagans, and the woman caught in adultery (John 7:53–8:11).
8. Speak the truth, but do it in love (Eph 4:15).
9. Keep in mind that some things are right and wrong, but some things are just different (Rom 14:1-6, 13-23). Be careful not to judge someone because of personality or cultural differences.
10. Never forget that ultimately everyone must give an account to the Lord, not to you (Rom 14:7-12; 2 Cor 5:10).

Our goal in each of these principles is to treat others as God, in Christ, has treated us.

Reflect and Discuss

1. In what areas of your life are you most likely to be judgmental of someone (e.g., finances, work, health, spiritual disciplines, parenting, marriage, emotions, etc.)?
2. What is the difference between church discipline (cf. Matt 18:15-20; 1 Cor 5) and sinfully judging a brother or sister?
3. Why would you not want to be judged with the same standard you judge others (7:2)?
4. What aspect of the way God has treated you in the gospel should compel you to be humble and patient instead of judgmental?
5. Why do your actions toward other people affect how God acts toward you?
6. Jesus, like you, would have been tempted to judge sinfully. What are some examples in the Bible where you see Jesus not being judgmental when it would have been tempting to do so?
7. Unlike you, Jesus judges perfectly. Where in the Bible do you see Jesus giving grace and not judging when he has the right and the authority to judge?
8. Are you more sensitive to the sin of others than to your own sin? If so, how can you swap this sensitivity?
9. This chapter teaches that “some things are right and wrong, but some things are just different.” What are examples of things that are culturally different and not proper reasons to judge someone?
10. Does social media increase or decrease your temptation to judge others? How do you use social media without sinfully judging someone?