Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. Do not give what is holy to dogs, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.
Matthew 7:1-6
Rabbi Yeshua’s teachings about judgment and self-awareness are profound and carry a timeless wisdom pivotal to today’s human experience. Yet, it is also one of the most taken-out-of-context verses in the Bible. Yeshua’s words provide a deep insight into the essence of interpersonal relationships and the intricacies of human nature. This passage goes far beyond mere moral instruction; it encapsulates a fundamental principle governing our lives and interactions with others.
Context
Do not judge, or you too will be judged
Matthew 7:1
The Greek word “Krino” (κρίνω), depending on the context, can imply a harsh, merciless decision-making process based on insufficient data. Thus, Yeshua is not opposing judgment itself but urging against a cruel, merciless approach. Here, Rabbi Yeshua emphasizes judging correctly, not merely by appearances (John 7:24). Therefore, while scripture acknowledges our natural inclination to judge and the need for judgment, it guides us toward fairness and mercy.
In reality, there’s no such thing as not judging. We all judge everything, all the time, instantly. It’s how we are created, and it’s scientifically proven. For example, a Princeton University research highlights our tendency to make snap judgments, stating, “We may be taught not to judge a book by its cover, but when we see a new face, our brains decide whether a person is attractive and trustworthy within a tenth of a second.” This “first impression” mechanism is not inherently bad; it’s part of our innate survival instinct and ability to identify dangers quickly.
This is a profound reminder of the reciprocal nature of judgment. Yeshua underscores the inevitability of facing the same standards we apply to others. This principle extends beyond mere human interactions; it is deeply rooted in spiritual law. The measure we use to judge others becomes the measure by which they will judge us. This is true not just in our human relationships but also in the cosmic sense. This teaching is not merely a call to refrain from unnecessary judgment but an invitation to cultivate empathy, understanding, and humility.
Rabbi Yeshua instructs his disciples to beware of false teachers (verse 15), which requires them to be critical. In Matthew 19:28, he tells them that they will judge the tribes of Israel. In the Torah, God instructed Israel to appoint judges, but He also commanded them to ensure fair judgment, highlighting the importance of justice and impartiality (Deuteronomy 16:18-20).
Therefore, “do not judge, or you too will be judged” could also be translated, “Don’t be cruel so that you won’t be treated with cruelness,” reflecting the Jewish principle of Dan l’Kaf Zechus, giving others the benefit of the doubt and judging favorably and compassionately. If you demand that the hand of a thief be cut off for stealing from you, don’t be surprised if you face similar demands when you sin.
Judging effectively requires a comprehensive understanding and consideration of all relevant data, circumstances, testimonies, backgrounds, and contexts. Judicial processes are lengthy and arduous, aiming to approximate this ideal of comprehensive understanding for fair judgment. While God, in His perfection, can judge flawlessly with complete knowledge, our human judgments are inherently flawed. Recognizing our own imperfections, we should approach judgment and criticism of others with gentleness, understanding, and compassion, mirroring the grace we would hope to receive ourselves.
We must remember God did not create us in perfection. Something that is made “good” doesn’t necessarily imply it is perfect. God created human beings as inherently limited in their capabilities, encompassing very little wisdom, understanding, and only a basic emotional depth. This leads us to make mistakes often, which is known as our sinful nature. However, our imperfections serve a profound purpose in the divine blueprint of creation.
The creation of humanity with finite capacities is a deliberate act by God meant to foster interdependence among individuals. If humans possessed perfect wisdom and understanding, held to all the knowledge in existence, and had a deep emotional capacity, the need for one another would mostly diminish. Relationships are not just social conveniences but are central to God’s plan for human existence. They teach us about love, sacrifice, humility, and patience. Through our interactions, we experience growth, not despite our imperfections but because of them. Each person’s unique limitations and strengths can complement another’s, which fosters a community that thrives on mutual support and understanding.
Moreover, our limitations allow for the expression of free will and the genuine development of character. In a world where every outcome is predetermined by perfect beings, the concept of choice becomes redundant. It is through our flawed decisions and the moral challenges we face that we can truly grow—mentally, emotionally, and spiritually. This growth is often most profound when we are able to recognize our vulnerabilities and depend on God and each other for guidance and strength.
If God, who is perfect, forgives us and judges us with abundant mercy, compassion, and grace, then we, who are far from perfect, should all the more extend mercy, compassion, and grace to others. Here, Yeshua encourages self-reflection before critiquing others. He prompts us to consider our flaws first, thereby fostering empathy and understanding. This approach is not about abstaining from judgment but about practicing it with compassion and self-awareness, aligning with the biblical principles of grace, compassion, and mercy.
Religious Hypocrisy
Why do you see the speck in your brother’s eye, but do not notice the log in your own eye?
Matthew 7:3
Yeshua highlights the issue of hypocrisy and double standards in his teaching. When we criticize a sin in someone else while grappling with the same issue ourselves, yet act as if it doesn’t affect us, it’s a clear case of hypocrisy. Our standards should be consistent for both ourselves and others; otherwise, we fall into the trap of duplicity and insincerity.
Yeshua employs a humorous and exaggerated analogy to illustrate his point. Picture two carpenters in a workshop: one spots a small wood chip in his colleague’s eye but is utterly unaware of the large plank lodged in his own eye. This vivid imagery underscores the absurdity of criticizing minor faults in others while ignoring our own more significant shortcomings.
How can you say to your brother, “Let me take the speck out of your eye,” when there is the log in your own eye?
Matthew 7:4
Yeshua emphasizes that the issue is not about failing to inform or correct someone when necessary. In fact, he advocates for addressing issues directly and privately, as he instructs in Matthew 18:15: “If your brother sins against you, go and tell him his fault, between you and him alone.” In Judaism, the pain of shaming is considered more bitter than death. This is reflected in the teaching that one should rather fling himself into a fiery furnace than humiliate someone in public (Talmud, Bava Metzia 59a). Living with shame and humiliation is viewed as worse than death, for the dead no longer endure the burden of shame. Yeshua’s approach promotes resolution and understanding, actively discouraging public shaming and fostering reconciliation. Yeshua didn’t die just to liberate you from sin; He also died to free you from fear, shame, and judgment, which the Church sometimes imposes.
The problem arises in the manner in which we often choose to point out others’ faults. It’s common to criticize others in a patronizing, exaggerated, and harsh way. For example, we might say, “Did you hear? John took a USB drive from the office! He must be held accountable, or else these thefts won’t end!” Yet, when we find ourselves in a similar situation, we trivialize it: “The keyboard I borrowed from work? It’s just for a few months because I spilled coke on mine; besides, it’s only a keyboard, no big deal.” Yeshua criticizes this kind of double standard and hypocrisy. He teaches that we should practice fairness and empathy, understanding our own flaws before hastily judging others.
Assisting others with their flaws, like the ‘speck of sawdust‘ in their eye, is valuable, but it requires self-awareness as self-awareness leads to empathy. Highlighting someone’s faults or sins publicly or trying to correct them while ignoring our own larger issues, represented by the ‘plank’ in our own eye, especially if they interfere in the way of truly helping, is ineffective and hypocritical. True help is based on empathy and personal clarity. We must address our own challenges first to offer genuine and unbiased assistance to others. The most effective aid to others starts with self-introspection and a genuine desire to improve, not just pointing out their faults. Yeshua encourages a shift from a judgmentalism, over-criticism, and hypocritical stance to one of compassion, empathy, self-reflection, and personal accountability.
You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.
Matthew 7:5
Reflecting on these verses, I’m reminded of the tendency within the Church to judge the world outside despite the Church’s own flaws. Often, we rush to point out others’ imperfections while neglecting our own, a sign of self-righteousness. Many Christians appear to “help” others address faults, failing to acknowledge their own great need for self-improvement. Realizing our own shortcomings leads to greater empathy, which is essential before we can effectively guide others. This mindset shifts the focus from superiority and self-righteousness to humility and a shared moral journey.
Yeshua’s teaching emphasizes humility, modesty, and meekness in offering correction and guidance. It cautions against acting from a position of perceived superiority. This approach, one of mutual understanding and openness to self-improvement, is often overlooked, including by Christians. It highlights the need for self-reflection and the understanding that we may also require correction, fostering a more empathetic and balanced perspective in addressing others’ faults.
Judgmentalness and hypocrisy are, unfortunately, tendencies that can be particularly prevalent among religious individuals. This might stem from a misplaced sense of righteousness or a misunderstanding of religious teachings, leading to a judgmental attitude and behavior that contradicts the very principles of compassion, humility, and love that Yeshua advocated for. Such behavior undermines personal spiritual growth and may harm the broader perception and effectiveness of Christianity.
The Church harbors within itself so much hatred, strife, judgment, enmity, corruption, sexual sin, mental and emotional abuse, pride, injustice, false teachings, and many other evils. Yet, its focus often lies outside, on how “evil and messed up” the world is. However, “You hypocrite!” was addressed not to the secular world but to the religious. Secular people don’t try to act as if they embody righteousness and holiness; religion does. Consider this: With whom did Yeshua share this parable? Not with secular individuals but with God-fearing Jews. He told them, the Church, “Before you point out to the world how messed up it is, first fix your own issues!” There is a reason there are about 40,000 sub-denominations in Christianity. It’s because the Church can’t even get along with itself.
Conservative Evangelical Christianity is so often worked up about judgment, wrath, war, and conflict because that’s what is taught in seminaries. Having spent 20 years in Evangelical Christian ministry and academia, I never encountered a Systematic Theology course or a seminar that was dedicated to the doctrines of love, grace, and compassion. Yet, there were numerous lessons focused on the doctrines of sin, wrath, judgment, and end-time speculations. We strained out a gnat but swallowed a camel, forgetting that it is not through our political stance but through our Theology of Love that they will know if we are Yeshua’s disciples (John 13:35).
How to Judge
One of humanity’s major issues is not only that we are judgmental but also that we often lack the skills to judge correctly. Our judgments are frequently based on gossip, one-sided perspectives, and limited knowledge. Simultaneously, we tend to judge others very harshly, condemning and ostracizing them without a fair assessment of the situation. This approach can lead to significant misunderstandings and social discord.
Judge like God: with mercy
“Mercy and truth are met together; righteousness and peace have kissed each other.” (Psalm 85:10)
“For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment.” (James 2:13)
In the Western world, particularly within the modern judicial system, Christians often view justice as synonymous with retribution. This perspective, deeply ingrained in Western cultural consciousness, equates justice with the dispensation of punishment, where the scales are balanced through the penalizing of the wrongdoer. However, this view of justice differs markedly from the concept of justice in Ancient Near Eastern (ANE) societies, including those reflected in biblical narratives and today’s Judaism. In these societies, justice was less about retribution and more about restoring order, peace, and, most importantly, reconciliation.
“Christian wrath” is often cruel and merciless, intended to be destructive, whereas “God’s wrath,” a biblical term describing God’s punishments of Israel, was always measured and temporary, intended to be corrective and constructive.
“Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live” (Ezekiel 33:11)
Judge like God: with justice
“You shall do no injustice in judgment.” (Leviticus 19:15)
“Stop judging by mere appearances, but instead judge correctly.” (John 7:24)
A competent judge diligently gathers and scrutinizes all relevant data and evidence listens attentively to diverse perspectives and poses critical questions. This thorough process requires considerable time and effort to ensure fair and just decision-making. Despite this, we often judge each other harshly and unjustly on a daily basis, relying on gossip, incomplete information, and prejudice. This hasty judgment lacks the rigorous methods necessary for fairness, leading to misunderstandings and injustice in our interactions. It’s crucial that we approach judgments with the same careful consideration as a judge in court, fostering a more just and understanding society.
Don’t Be Naive
Do not give what is holy to dogs, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.
Matthew 7:6
In this metaphor, the values of the kingdom of God, such as kindness and compassion, are represented by the sacred and pearls, while non-believers, often perceived as religious individuals and pagan idolaters who do not recognize but mock the Way of Yeshua, are likened to aggressive oppressors. Yeshua cautions his disciples against allowing unrighteous people to abuse their kindness and compassion—the principles of God’s kingdom—for malicious intent or personal gain. It is essential to be gracious, merciful, and compassionate, but one must also be cautious not to be exploited, stand their ground, and protect their boundaries.
Naive people who hold only a positive view of the world are much more likely to be exploited and traumatized, both psychologically and morally, by someone malevolent, as some individuals may take advantage of generosity and compassion for their own selfish gains.
Applying this to our lives, God calls us to offer kindness, compassion, forgiveness, and love even towards those who hurt us. We’re encouraged to respond with mercy instead of retribution. However, wisdom is essential to avoid naivety; being aware that some might take advantage of our goodness for harmful reasons is crucial. For example, if a homeless misuses monetary aid for wrong activities like buying drugs, it may be more prudent to offer tangible assistance, like a meal, rather than cash, in future interactions.
This article is part of the book, “The Kingdom of Yeshua: Christ’s Timeless Wisdom to Revive Your Spiritual Life.”
