And why behold you the speck that is in your brother's eye, but consider not the beam that is in your own eye?
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Augustine of Hippo
AD 430
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, i...
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 we...
Here Christ wants to show the great outrage he has toward people who do such things. For wherever he wants to show that the sin is great and that the punishment and anger for it is great, he begins with an open rebuke. For example, to show that he was provoked to anger he said to the man who was demanding the hundred silver coins, “Wicked slave, I forgave you all that debt.” In the same way also here he says, “Hypocrite.” For the verdict that one’s brother needs a splinter taken from his eye does not come from concern but from contempt for humanity. Even while one is putting on a mask of love toward others, one is actually performing a deed of consummate evil by inflicting numerous criticisms and accusations on close companions, thereby usurping the rank of teacher when one is not even worthy to be a disciple. For this reason he called this one “hypocrite.” So then, you who are so spiteful as to see even the little faulty details in others, how have you become so careless with your own...
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, Matthew 10:10 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 your own doings must be strictly inquired into, you yourself hast first made the law, by thus sentencing those of your neighbor. Account it not then to be a grievous thing, if you are also yourself to undergo the same kind of trial.
