For with what judgment you judge, you shall be judged: and with what measure you measure, it shall be measured to you again.
Read Chapter 7
Augustine of Hippo
AD 430
Is it the case, then, that if we shall judge any thing with a rash judgment, God will also judge rashly with respect to us? Or if we shall measure any thing with an unjust measure, is there with God also an unjust measure, according to which it shall be measured to us again? (for by the expression measure also, I suppose the judgment itself is meant.) By no means does God either judge rashly, or recompense to any one with an unjust measure; but it is so expressed, inasmuch as that very same rashness wherewith you punish another must necessarily punish yourself. Unless, perchance, it is to be imagined that injustice does harm in some way to him against whom it goes forth, but in no way to him from whom it goes forth; but nay, it often does no harm to him who suffers the injury, but it must necessarily do harm to him who inflicts it. For what harm did the injustice of the persecutors do to the martyrs? None; but very much to the persecutors themselves. For although some of them were turn...
Since when these temporal things are provided beforehand against the future, itis uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, “Judge not.”.
Serm. in Mont., ii, 18: I suppose the command here to be no other than that we should always put the best interpretation on such actions as seem doubtful with what mind they were done. But concerning such as cannot be done with good purpose, as adulteries, blasphemies, and the like, He permits us to judge; but of indifferent actions which admit of being done with either good or bad purpose, it is rash to judge, but especially so to condemn. There are two cases in which we should be particularly on our guard against hasty judgments, when it does not appear with what mind the action was done; and when it does not yet appear, what sort of man any one may turn out, who now seems either good or bad. Wherefore he should neither blame those things of which we know with what mind they are done...
This rule, which God will infallibly follow, should put a check to the freedom with which we so frequently condemn our neighbour. (Haydock)
As we behave towards our neighbours, interpreting their actions with charitableness, and excusing their intentions with mildness; or, on the contrary, judging them with severity, and condemning them without pity; so shall we receive our judgment. (Menochius)
As the pardon of our sins is proportioned to the pardon we afford to others, so also will our judgment be proportioned to the judgment we pass on others. If our neighbour be surprised by sin, we must not reproach or confound him for it, but mildly admonish him. Correct your brother, not as an enemy, taking revenge, but as a physician, administering appropriate remedies, assisting him with prudent counsels, and strengthening him in the love of God. (St. Chrysostom, hom. xxiii.)
Otherwise; He forbids us to judge God touching His promises; for as judgements among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.
But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?
That is, it is not the other, says Christ, that you condemn, but yourself, and you are making the judgment-seat dreadful to yourself, and the account strict. As then in the forgiveness of our sins the beginnings are from us, so also in this judgment, it is by ourselves that the measures of our condemnation are laid down. You see, we ought not to upbraid nor trample upon them, but to admonish; not to revile, but to advise; not to assail with pride, but to correct with tenderness. For not him, but yourself, do you give over to extreme vengeance, by not sparing him, when it may be needful to give sentence on his offenses.
Do you see, how these two commandments are both easy, and fraught with great blessings to the obedient, even as of evils on the other hand, to the regardless? For both he that forgives his neighbor, has freed himself first of the two from the grounds of complaint, and that without any labor; and he that with tenderness and indulgence inquires into other men's offenses...
Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in asort of continuation of that of the prayer; as though it should run, “Forgiveus our debts,” and then should follow, “Judge not, that ye be not judged.”.
But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety.
Wherefore He does not say, ‘Do not cause a sinner to cease,’ but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy. But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, “and ye shallnot be judged?”...
