Lange Commentary - Matthew 7:1 - 7:6

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Lange Commentary - Matthew 7:1 - 7:6


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This Chapter Verse Commentaries:

5. Issue and characteristic manifestations of Pharisœism, as wicked harshness and abuse of what is holy. (Inquisitions and Indulgences)

Mat_7:1-6

1Judge not, that ye be not judged. 2For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.1 3And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 4Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 5Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother,s eye. 6Give not that which is holy unto the dogs, neither cast ye your pearls before [the]2 swine, lest they trample them under [with, Gr. ἐí ] their feet, and turn again and rend you.

EXEGETICAL AND CRITICAL

Connection.—De Wette and Tholuck—as formerly Calvin and Bucer—miss the connection between this and the preceding section. Olshausen suggests, that it lies in the idea that the character of the disciples is in direct opposition to prevailing views. Stier: Transition from a view of the inner man to what was around. Ewald: How the Christian ought to deal kindly and charitably toward those who are without. Heubner: However earnestly and zealously you strive after perfection, be gentle and mild toward others. Our own explanation has been given in another place, and is substantially this. The spirit of anxious, corroding care, in opposition to cheerful confidence in God, marks the final stage of religious perversion, which manifests itself, on the one hand, by fanaticism and harsh condemnation of our neighbor, and on the other, by carnal and callous trifling with what is holy. For, these two extremes of fanaticism and profanity meet, just as spurious asceticism is generally connected with love of the world (Leben Jesu, ii. 2, 623). A passage analogous to that under consideration may serve to throw light both on the connection and the meaning of what otherwise would present some difficulty. In Mat_24:48 we read, “But and if that evil servant shall say in his heart, My lord delayeth his coming (worldly-mindedness and worldly care); and shall begin to smite his fellow-servants (fanatical judging), and to eat and drink with the drunken (misspending and profaning of what is holy), etc.” Both these passages evidently bear reference to the judgment to come. Accordingly, we have the following antithesis: Be not surcharged with worldly cares for the morrow, but rather be filled with spiritual anxiety for the day of judgment. Judge not, that ye be not judged.

Mat_7:1. Judge not.—The word êñßíåéí here undoubtedly implies unkind, condemnatory judgment (Theophylact, Kuinoel, Tholuck, and others), as appears from the opposite clause, ἵíá ìὴêñé èῆôå . Meyer denies this without reason, although the simile about the mote and the beam, proves that the expression cannot simply mean condemnation. It is general. Meyer is right in controverting the idea, that the word êñéèῆôå refers exclusively to the judgment of other men (Erasmus, etc.). He applies it to the judgment to come; but Mat_7:6 proves that judgment on earth precedes the judgment of the last day. Uncharitable judgment receives its meed here as well as there. Comp. Mat_5:22; Mat_6:14; the parable in Mat_18:23; Jam_2:13. Heubner: “Judge not. This neither refers (unconditionally) to our private judgment, nor to the official expression of our opinion which we may be bound in duty to give (which, however, may run into the sinful extreme here condemned). Least of all does it apply to the sentence pronounced by a judge (who should always bear in mind that he is under the holy law of God), but to those uncalled-for judgments which are neither dictated by duty, nor prompted by love. Êñßíåéí therefore is here equivalent to êáôáêñßíåéí .” Comp. Luke 3

Mat_7:2. For with what judgment ye judge; i. e., the strict measure of your judgment will be made the standard according to which ye shall be judged (the ἐí is used instrumentally). As professedly you consider it right, you shall experience in your own case whether your standard be true or false. “God in His righteousness exercises the jus talionis. Truth and equity are, so to speak, elastic; and in the moral order of things, an unjust blow will recoil on him who has dealt it.—And with what measure ye mete.— ÌÝôñïí , comp. Luk_6:38.— ÌåôñÞóåôáé , according to the majority of witnesses; in Luke, ἀíôéìåôñçèÞóåôáé . A wider application of the idea of our relation toward our neighbor. The simile expresses the general principle, that according to our conduct toward our neighbors shall we receive at the hand of God, whether directly or through the instrumentality of men. In general, the figure, however, applies to harsh and uncharitable judgment.

Mat_7:3. The mote, the splinter, êÜñöïò , festuca. “Thus in a Talmudical proverb, the word ÷ִéñֶí , for a small fault (Buxtorf, Lexicon Talm. p. 2080).” Äïêüò , trabs, ÷åֹøָä , hyperbolically for a great fault. “As in Matthew 6, the eye of the body here represents that of the mind; our own sinfulness deprives us of the capacity to judge the moral perversion of others.” De Wette and Meyer deny this reference. But although it is true that the person who has the beam in his eye is characterized as, in a certain sense, seeing clearly, yet his vision is morbid. It also deserves notice, that the text refers to faults which are outwardly apparent. Fanaticism is specially bent on discovering and condemning errors of knowledge, or heresies. Viewed in this light, the mote in the eye might indicate a comparatively trifling dogmatical error, while the beam would refer to the destroying of the whole system and bearing of truth.

Mat_7:4. Let me pull out the mote. Ἄöå ò , ἐêâÜëù (the conjunctive of encouragement). His hypocrisy consists not merely in his refusing to see the beam in his own eye, but also in his disguising his want of charity for his brother under the garb of compassionate zeal.

Mat_7:5. Thou hypocrite.—He is a hypocrite not merely in the judgment of God, but also in a subjective sense, since he applies not unto himself the measure by which he judges his brother.— ÄéáâëÝøåéò . We must not overlook the meaning of the compound verb. Then shalt thou be able to look into it (properly), and really to aid thy brother. But so long as the beam remains in thine own eye, thou art ill fitted to perform the operation upon the eye of another.

Mat_7:6. Give not that which is holy.—Maldonatus, de Wette, Tholuck, deny that there is any connection between this and the preceding context. Kuinoel, Neander, Bengel, and Olshausen maintain that Mat_7:6-11 are not in their proper place. Stier suggests that Christ now proceeds to censure the opposite extreme of excessive laxity. Erasmus and Meyer hold that the expression, äéáâëÝøåéò , leads to the idea, that it must still be our endeavor to improve our neighbor, and not to give that which is holy to the dogs. But, as in former cases, the internal connection between this and the preceding passage is, evidently, that the extremes of excessive harshness and of moral laxity generally meet. The outward connection lies in the contrast between the brother whose benefit is apparently the object of the harsh judgments pronounced against him, and the dogs and swine, to whom that which is holy is at the same time prostituted. Indeed, such conduct falls under the injunction, ìὴ êñßíåôå , since the judgment of sinners is hastened and increased when what is holy is cast before, or even forced upon them (Mat_13:10). Hence to withhold that which is holy from the dogs, and pearls from swine, is the opposite of judging them, and only what is right and proper in the circumstances.—That which is holy, ôὸ ἃãéïí .—Von der Hardt, Paulus, and Tholuck refer it to the sacrificial meat, or to the provision of the priests. Meyer controverts this view without adequate grounds. The difference between äὼôå and the âÜëçôå , which follows, deserves notice. The word äéäüíáé seems to imply—however horrible it may seem—that the dogs receive it. The expression is evidently symbolical not only of Gospel truth (the provision of the priests), but also of Christian fellowship, and the privileges of the Church, such as the sacraments. But if this äéäüíáé betokened a most iniquitous laxity, the âÜëëåéí of pearls before swine is the result of a laxity which almost amounts to madness. Such, then, is the upshot of Pharisaism—profanation of what is holy and good beyond rational belief.—The pearls, an image of what is most precious. According to Gesenius (in Rosenmüller’s Repertorium, i. 128), the figure is applied by the Arabs to well-chosen words or apt sayings. De Wette: A figure of pure conviction, and of the noblest disposition. But if by what is holy we understand the highest religious possessions, the term, pearls, may be applied to the highest moral possessions, which were specially prostituted by the Pharisees. It has been suggested, that the figure alludes to the resemblance of pearls with peas and acorns. Certain it is, that the swine touch with their snouts everything resembling food. As this casting of pearls before swine—however foolish—must have had some show of reason, it may perhaps represent an attempt to satisfy their cravings. And such indeed is the true character of laxity; it prostitutes what is highest and holiest, to satisfy the animal and the devilish propensities in man. Both dogs and swine were unclean animals, according to the law of Moses (see Sept. 1Ki_21:19; 1Ki_22:38; 2Sa_3:8; 2Sa_9:8; 2Ki_8:13; Mat_15:26; Rev_22:15, etc.); and, indeed, throughout antiquity generally (Horat. Epist. i. 2, Matthew 22 : vixisset canis immundus vel amica luto sus). The expression refers to what is impure and wild in our nature; more particularly, the word dogs, alludes to that which is low, unclean, heretical; and swine, to the hostile element, and to stubborn resistance. Augustine regarded the dogs as oppugnatores, or hostile persecutors, and the swine as contemtores veritatis, or unholy persons who were incapable of being impressed by what was spiritual. But the context does not bear out this distinction, as the swine are represented as ultimately the oppugnatores. “St. Bernard was wont to quote this verse, in order to incite the Christian knights to the Crusades. Schröckh, Church Hist. xxv. 114.” Heubner.

Lest they trample them with their feet, etc.—Of course the pearls could not be broken, but only trampled in the mire.—As this refers only to the swine, Theophylact, Hammond, and others, apply the óôñáöÝíôåò ῥÞîùóéí to the dogs. But it applies likewise to the swine. Although nothing is said about the conduct of the dogs, the horrible sin of giving that which is holy to the dogs sufficiently condemns itself, even without mentioning ulterior consequences. Besides, the dogs ultimately become swine, just as that which is holy is further designated as pearls, and the iniquity of the first action passes into the madness of the second. At last the full consequences appear, when the swine turn from the gift to the giver, and rend the profane sinners. It is need less to inquire whether swine can literally rend; at all events, they may tear off the flesh. (Besides, the word ῥÞîùóéí , like the dirumpere in the Vulgate, may allude to the disruption and destruction of the communion of the disciples.) ÓôñáöÝíôåò , turning [the again of the E. V. is superfluous], evidently denotes the enmity (Chrysostom) and the fury of the swine, on account of the deception practised upon them. Such, then, are the twofold consequences: that which is holy, with all its treasures, is lost in iniquity and mire; while its unfaithful and vile administrators also perish in their sin.

DOCTRINAL AND ETHICAL

1. The passage is evidently intended to describe the judgment awaiting the false spiritualism of those worldly-minded Pharisees and scribes. Hence the passage contains no reference to the proper conduct of the disciples, in opposition to that of the synagogue. They are merely warned against imitating those sinners; the Lord in His mercy concealing under a simile the fearful judgment that awaits all who are guilty of such profanity.

2. It is a historical fact, meeting us both during the Old Testament dispensation (at the destruction of Jerusalem) and in the annals of the Church, that carnal zealots, while pronouncing harsh judgment against their brethren, gave that which is holy to the dogs. Fanaticism and indifferentism were combined in the hypocrisy of the Pharisees, and we meet them but too frequently at later periods; as, for example, in the Inquisition and the traffic in indulgences, and under many other, though perhaps more subtle, forms.

3. We may connect with this passage the prophecy in Revelation, which represents the beast out of the sea as ultimately bearing rule over the external sanctuary (Rev_13:14).

4. From this disclosure of the lowest depth to which the righteousness of the Pharisees descends, we may profitably look to the opposite path, by which the disciples of Jesus ascend into the kingdom of heaven. Theirs is a gradual progress through suffering to the glorious height of purity and of love, to fellowship with the prophets, and to that final reward which awaits them in the kingdom of God; while the Pharisees, with their spurious sanctimoniousness, are at last degraded to the level of those who are compared to impure beasts, and who become the instruments of judgment upon them.

HOMILETICAL AND PRACTICAL

“Judge not, that ye be not judged.” For, 1. with your own judgment (according to your own judicial procedure) shall ye be judged; 2. with your measure (of punishment) shall it be measured to you; 3. by your own judgment the beam will be found in your own eye—the greater guilt will attach to you.—By anticipating the judgment of God by our own judgment, we call down judgment upon ourselves. For, 1. we take the place of the Judge (anticipate Him); 2. of the last day (anticipate it); 3. of inexorable justice (anticipate it).—A tendency to judge others is legalism in its full development as hypocrisy.—To take pleasure in judging, is to take no pleasure in saving. Hence it is opposed, 1. to the Gospel; 2. to the Spirit of Christ; 3. to the mercy of God; 4. to our calling as Christians.—Difference between judgment in the way of duty, and in contravention of duty: 1. The former is done in the prosecution of our calling, and accompanied by pity; 2. the latter is done contrary to our calling as Christians, and accompanied by pleasure in condemning.—Wherein thou judgest another, thou condemnest thyself, Rom_2:1.—Needless judgment: 1. Its origin (self-righteousness and want of love, self-exaltation and pride, self-satisfaction and hypocrisy); 2. its various forms (speaking evil, casting suspicion, detracting, putting the worst construction upon matters, calumniating, accusing of heresy); 3. its poisonous fruit (injury of evangelical truth, injury to our neighbor whom we judge, injury to ourselves).—He who judges without mercy, converts both heaven and earth into a place of judgment. To look upon the world with the eye of a judge, is to see it enveloped in the flames of judgment. The consequence is, that we lose, 1. our faith; 2. our love; 3. our hope.—As we measure to our neighbor, we mete out to ourselves.—As we measure to our neighbor, it shall be measured to us, 1. by God; 2. by man.—When tempted to judge, let us remember that everything around may rise up in judgment against us.—The mote and the beam. The judgment about the mote, sinful, 1. because it is an assumption on the part of one who himself needs to be cured; 2. because it is a hypocritical offer of aid, on the part of one who is destitute of love; 3. because it is a lying pretence of ability to help, on the part of one who himself is helpless.—The hypocrite derives his own spiritual greatness from detraction of his brother. 1. His aggrandisement springs from the littleness of his brother; 2. his glory from tarnishing him; 3. his adorning from stripping him; 4. his vindication from condemning him.—If our justification flow from looking to Christ, we shall be owned and exalted; but if from an uncharitable and harsh estimate of our neighbor, we shall only descend lower and lower.—A Pharisee with the beam in his eye attempting to relieve the eye of his neighbor, the most ridiculous, were it not the saddest sight.—“He shall have judgment without mercy who has shown no mercy” (Jam_2:13).—“Give not that which is holy to the dogs, neither cast ye your pearls before swine;” or, the sin of prostituting what is holy in faith and life: 1. How it is done; 2. how it brings its own condemnation.—Harsh judgment and sinful prostitution of what is holy springing from the same root: 1. as exemplified by the spirit of traditionalism; 3. from history (Pharisaism, Mediævalism, seventeenth century); 4. as apparent from the temptations of our inner life.—The end of false spirituality in profligacy.—The Pharisees at last the prey of dogs and swine.—The goal of the disciples of Jesus, and that of zealots for tradition.

Starke:—Judge not from partiality, Jam_2:1; nor from suspiciousness or want of love, 1Co_13:7; nor from self-love or censoriousness, Mat_7:3-4; nor from envy and malice, Job_31:29; Pro_24:17; Sir_8:6.—That ye be not judged, or incur Divine judgment, Rom_14:10.—To judge is the prerogative of God. Hence, to assume this function without special authority, were to deprive God of His glory, or to have the beam in our own eye.—The Lord here warns young converts of a danger to which they are peculiarly liable: that of judging others, and forgetting themselves. Then He adverts to dangers to which His disciples generally are liable, Luk_9:48. Such passages as 2Ti_3:6-10; 1Ti_5:1; 1Ti_5:13; 1Ti_5:19; Gal_6:1; Rom_14:4, refer to this zeal without knowledge.—God has reserved to Himself alone to judge the human heart. Learn to know thyself, Gal_6:1; Luk_18:11.—The best remedy against speaking evil of others, is to look attentively at our own heart and conduct before censuring others.—He who is unspiritual, being under the power of great sins, is incapable of showing to others their transgressions, Rom_2:19; Joh_8:4-9.—He who only delights in self, and looks down upon others, is blinded and condemned.—Majus: Rom_14:1; Pro_5:21-22.—Difficilius est, prœstare, quam exigere, melius exemplo docere, quam dictis. Hilarius in h. 1. Hab_3:15.—Let our reformation commence within, Psa_50:19.—Dogs, swine; Pro_9:8; 1Co_10:21; Php_3:2. Sanctity of the Lord’s table, Rev_22:15; 2Pe_2:20-22.

Gossner:—Self-love makes blind toward ourselves, and sharp-sighted toward the actions of our neighbor.

Gerlach:—The passage refers to the disposition to judge, and the assumption of superiority over our neighbor.

Lisco:—It is a fundamental principle of the kingdom of God, that no indulgence shall be shown to those who have shown no indulgence to others ( Mat_18:23), but that strict retribution shall be awarded them.—Aspire not to be the spiritual adviser of another, if thine own conscience is not clear, Luk_6:41-42.—But, on the other hand, prudence and a proper judgment of others are indispensable, if our spiritual welfare is not to be recklessly exposed to danger.—Beware of communicating the gracious experiences of your heart to daring, vicious, or hardened persons.—Brief notes: The word of God is the sanctuary by which all other things are hallowed. The dogs are those who persecute the word, upon whom we may not force what is holy; the swine, those who despise the word, having surrendered themselves to carnal lusts.

Heubner:—Our conduct toward others will be the measure by which God will judge us.—Cast out, or pull out; i. e., do not spare thyself, however painful it maybe; after that, see how thou canst take the mote, etc., i. e., deal gently and cautiously with thy neighbor.—It is a very difficult and delicate matter to improve others, and requires great carefulness.—You do not cast away your pearls to be trodden down by beasts; neither are you to prostitute to unholy persons that which is holy,—the glorious truths of Christianity, the sacraments, and your spiritual experiences.—This, however, does not imply that we are not to seek the spiritual good even of such unholy persons.—Christianity must remain a mystery from the profane world—and yet be publicly proclaimed.

Footnotes:

Mat_7:2.—[The E. V. reads with the textus rec. ἀíôé ìåôñçèÞóåôáé ; hence again. But the oldest MSS., including Cod. B or Vaticanus (as published by Angelo Mai, and by Buttmann), and all the modern critical editors (Griesb., Scholz, Lachm., Tischend., Tregelles, Alf., Wordsw.) read ìåôñçïÞóåôáé . So also Dr. Lange who omits again in his G. version. The reading ἀíôéìåôï . was no doubt inserted from Luk_6:38.—P. S.]

Mat_7:6. [The definite article in the Gr., as before dogs].

[Dr. Dav. Brown, in his Com. on the Gospels (Glasgow, 1863), ad loc.: “To ‘judge’ here ( êñßíåéí ) does not exactly mean to pronounce condemnatory judgment ( êáôáêñßíåéí ); nor does it refer to simple judging at all, whether favorable or the reverse. The context makes it clear that the thing here condemned is that disposition to look unfavorably on the character and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. … What the Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother’s character and actions, but in the exercise of a necessary discrimination, are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it—that ye be not judged’—confirms this: ‘that your own character and actions be not pronounced upon with the like severity;’ that is, at the great day.”—P. S.]