And inasmuch as when such things are either provided against the time to come, or reserved, if there is no cause wherefore you should expend them, it is uncertain with what intention it is done, since it may be done with a single heart, and also with a double one, He has seasonably added in this passage: Judge not, that you be not judged. For with what judgment ye judge, you shall be judged, and with what measure ye mete, it shall be measured to you again. In this passage, I am of opinion that we are taught nothing else, but that in the case of those actions respecting which it is doubtful with what intention they are done, we are to put the better construction on them. For when it is written, By their fruits you shall know them, the statement has reference to things which manifestly cannot be done with a good intention; such as debaucheries, or blasphemies, or thefts, or drunkenness, and all such things, of which we are permitted to judge, according to the apostle's statement: For wha...
This carries the same intent as another passage, “Pass no judgment before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the thoughts of the heart; and then everyone will have his praise from God.” Some actions are indifferent, and, since we do not know with what intention they are performed, it would be rash for any to pass judgment on them and most rash to condemn them. The time for judging these actions will come later, when the Lord “will bring to light the hidden things of darkness and reveal the thoughts of the heart.” And in another passage the same apostle also says, “Some sins are manifest even before the judgment, but some sins afterward.” When it is clear with what intention they are committed, he calls them manifest sins, and these sins precede judgment. This means that if judgment follows them at once, it will not be rash judgment. But concealed sins follow judgment, because not even these will remain hidden in their p...
Judge not, rashly and malignantly, that ye, &c. Christ does not here prohibit the public judgments of magistrates, by which they condemn the guilty and absolve the innocent, for this is necessary in all commonwealths, but only private judgments, and that when they are rash, envious, detractive, for they are repugnant to charity and justice, yea to God Himself, whose office of judgment is usurped. For we have not been set to be judges but companions of our neighbours. Wherefore if we have an evil opinion of him we do him an injury. And we take away his good fame if we let this judgment go abroad; for reputation is a great good, greater far than riches. So S. Jerome, Bede, and Basil. The Gloss says, "There is scarcely any one who is found to be free from this fault." Hear S. Augustine (102Serm. de Temp.): "Concerning those things, then, which are known to God, unknown to us, we judge our neighbours at our peril. Of this the Lord hath said, Judge not. But concerning things which are open ...
No lite judicare, krinein, which signifies either to judge, or to condemn. Ver. 18. Non potest Arbor bona St. Jerome on this place, brings divers examples to shew, that men's natures are not necessarily or unchangeably good or bad. See St. Augustine, lib. ii. de Serm. Domini in Monte. chap. xxiv. p. 232. Non potest esse nix calida, cum enim calida esse cæperit, non jam eam nivem, sed aquam vocamus. See also St. Chrysostom om kg, pag. 168. linea 1. Edit. Savil.
Judge not, or condemn not others rashly, that you may not be judged or condemned. (Witham)
St. Jerome observes, Christ does not altogether forbid judging, but directs us how to judge. Where the thing does not regard us, we should not undertake to judge. Where it will bear a favourable interpretation, we should not condemn. Magistrates and superiors, whose office and duty require them to judge faults, and for their prevention to condemn and punish them, must be guided by evidence, and always lean towards the side of mercy, where there are mitigating circumstances. Barefaced vice and notorious sinners should be condemned and reprobated by all. (Haydock)
In this place, nothing more is meant than that we should always interpret our neighbor's actions in the most favourable light. God permits us to judge of such actions as cannot be done with a right intention, as murder. As to indifferent actions, we must always judge in the most favourable sense. There are two things in which we must be...
What then? Ought we not to blame them that sin? Because Paul also says this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, Romans 14:10 Why do you judge your brother? And thou, why do you set at nought your brother? and, Who are you that judgest another man's servant? Romans 14:4 And again, Therefore judge nothing before the time, until the Lord come. 1 Corinthians 4:5
How then does He say elsewhere, Reprove, rebuke, exhort, 2 Timothy 4:2 and, Them that sin rebuke before all? And Christ too to Peter, Go and tell him his fault between you and him alone, and if he neglect to hear, add to yourself another also; and if not even so does he yield, declare it to the church likewise? And how has He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He has commanded to be as a heathen man and a publican. Matthew 18:17 And how gave He them the keys also? Since if they are not to judge, they wil...
He forbids condemning others, but not reproving others. A reproof is for another’s benefit, but condemnation expresses only derision and scorn. You may also understand that the Lord is speaking of one who, despite his own great sins, condemns others who have lesser sins of which God will be the judge.
