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The Bible

 

Matthew 8

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1 καταβαντος G2597 G5631 V-2AAP-GSM δε G1161 CONJ αυτου G846 P-GSM απο G575 P EP του G3588 T-GSN ορους G3735 N-GSN ηκολουθησαν G190 G5656 V-AAI-3P αυτω G846 P-DSM οχλοι G3793 N-NPM πολλοι G4183 A-NPM

2 και G2532 CONJ ιδου G2400 G5628 V-2AAM-2S λεπρος G3015 A-NSM προσελθων G4334 G5631 V-2AAP-NSM προσεκυνει G4352 G5707 V-IAI-3S αυτω G846 P-DSM λεγων G3004 G5723 V-PAP-NSM κυριε G2962 N-VSM εαν G1437 COND θελης G2309 G5725 V-PAS-2S δυνασαι G1410 G5736 V-PNI-2S με G3165 P-1AS καθαρισαι G2511 G5658 V-AAN

3 και G2532 CONJ εκτεινας G1614 G5660 V-AAP-NSF την G3588 T-ASF χειρα G5495 N-ASF ηψατο G680 G5662 V-ADI-3S αυτου G846 P-GSM λεγων G3004 G5723 V-PAP-NSM θελω G2309 G5719 V-PAI-1S καθαρισθητι G2511 G5682 V-APM-2S και G2532 CONJ ευθεως G2112 ADV εκαθαρισθη G2511 G5681 V-API-3S αυτου G846 P-GSM η G3588 T-NSF λεπρα G3014 N-NSF

4 και G2532 CONJ λεγει G3004 G5719 V-PAI-3S αυτω G846 P-DSM ο G3588 T-NSM ιησους G2424 N-NSM ορα G3708 G5720 V-PAM-2S μηδενι G3367 A-DSM ειπης G2036 G5632 V-2AAS-2S αλλα G235 CONJ υπαγε G5217 G5720 V-PAM-2S σεαυτον G4572 F-2ASM δειξον G1166 G5657 V-AAM-2S τω G3588 T-DSM ιερει G2409 N-DSM και G2532 CONJ προσενεγκον G4374 G5628 V-2AAM-2S το G3588 T-ASN δωρον G1435 N-ASN ο G3739 -ASN προσεταξεν G4367 G5656 V-AAI-3S μωυσης G3475 N-NSM εις G1519 P EP μαρτυριον G3142 N-ASN αυτοις G846 P-DPM

5 εισελθοντος G1525 G5631 V-2AAP-GSM δε G1161 CONJ αυτου G846 P-GSM εις G1519 P EP καφαρναουμ G2584 N-P I προσηλθεν G4334 G5627 V-2AAI-3S αυτω G846 P-DSM εκατονταρχος G1543 N-NSM παρακαλων G3870 G5723 V-PAP-NSM αυτον G846 P-ASM

6 και G2532 CONJ λεγων G3004 G5723 V-PAP-NSM κυριε G2962 N-VSM ο G3588 T-NSM παις G3816 N-NSM μου G3450 P-1GS βεβληται G906 G5769 V- PI-3S εν G1722 P EP τη G3588 T-DSF οικια G3614 N-DSF παραλυτικος G3885 A-NSM δεινως G1171 ADV βασανιζομενος G928 G5746 V-PPP-NSM

7 {VA 2: και G2532 CONJ } λεγει G3004 G5719 V-PAI-3S αυτω G846 P-DSM εγω G1473 P-1NS ελθων G2064 G5631 V-2AAP-NSM θεραπευσω G2323 G5692 V-FAI-1S αυτον G846 P-ASM

8 {VA 1: αποκριθεις G611 G5679 V-AOP-NSM δε G1161 CONJ } {VA 2: και G2532 CONJ αποκριθεις G611 G5679 V-AOP-NSM } ο G3588 T-NSM εκατονταρχος G1543 N-NSM εφη G5346 G5713 V-IXI-3S κυριε G2962 N-VSM ουκ G3756 P T-N ειμι G1510 G5748 V-PXI-1S ικανος G2425 A-NSM ινα G2443 CONJ μου G3450 P-1GS υπο G5259 P EP την G3588 T-ASF στεγην G4721 N-ASF εισελθης G1525 G5632 V-2AAS-2S αλλα G235 CONJ μονον G3440 ADV ειπε G2036 G5628 V-2AAM-2S λογω G3056 N-DSM και G2532 CONJ ιαθησεται G2390 G5701 V-FPI-3S ο G3588 T-NSM παις G3816 N-NSM μου G3450 P-1GS

9 και G2532 CONJ γαρ G1063 CONJ εγω G1473 P-1NS ανθρωπος G444 N-NSM ειμι G1510 G5748 V-PXI-1S υπο G5259 P EP εξουσιαν G1849 N-ASF {VA 1: [τασσομενος] G5021 G5746 V-PPP-NSM } εχων G2192 G5723 V-PAP-NSM υπ G5259 P EP εμαυτον G1683 F-1ASM στρατιωτας G4757 N-APM και G2532 CONJ λεγω G3004 G5719 V-PAI-1S τουτω G5129 D-DSM πορευθητι G4198 G5676 V-AOM-2S και G2532 CONJ πορευεται G4198 G5736 V-PNI-3S και G2532 CONJ αλλω G243 A-DSM ερχου G2064 G5736 V-PNI-2S και G2532 CONJ ερχεται G2064 G5736 V-PNI-3S και G2532 CONJ τω G3588 T-DSM δουλω G1401 N-DSM μου G3450 P-1GS ποιησον G4160 G5657 V-AAM-2S τουτο G5124 D-ASN και G2532 CONJ ποιει G4160 G5719 V-PAI-3S

10 ακουσας G191 G5660 V-AAP-NSM δε G1161 CONJ ο G3588 T-NSM ιησους G2424 N-NSM εθαυμασεν G2296 G5656 V-AAI-3S και G2532 CONJ ειπεν G2036 G5627 V-2AAI-3S τοις G3588 T-DPM ακολουθουσιν G190 G5723 V-PAP-DPM αμην G281 HEB λεγω G3004 G5719 V-PAI-1S υμιν G5213 P-2DP παρ G3844 P EP ουδενι G3762 A-DSM τοσαυτην G5118 D-ASF πιστιν G4102 N-ASF εν G1722 P EP τω G3588 T-DSM ισραηλ G2474 N-P I ευρον G2147 G5627 V-2AAI-1S

11 λεγω G3004 G5719 V-PAI-1S δε G1161 CONJ υμιν G5213 P-2DP οτι G3754 CONJ πολλοι G4183 A-NPM απο G575 P EP ανατολων G395 N-GPF και G2532 CONJ δυσμων G1424 N-GPF ηξουσιν G2240 G5692 V-FAI-3P και G2532 CONJ ανακλιθησονται G347 G5701 V-FPI-3P μετα G3326 P EP αβρααμ G11 N-P I και G2532 CONJ ισαακ G2464 N-P I και G2532 CONJ ιακωβ G2384 N-P I εν G1722 P EP τη G3588 T-DSF βασιλεια G932 N-DSF των G3588 T-GPM ουρανων G3772 N-GPM

12 οι G3588 T-NPM δε G1161 CONJ υιοι G5207 N-NPM της G3588 T-GSF βασιλειας G932 N-GSF εκβληθησονται G1544 G5701 V-FPI-3P εις G1519 P EP το G3588 T-ASN σκοτος G4655 N-ASN το G3588 T-ASN εξωτερον G1857 A-ASN εκει G1563 ADV εσται G2071 G5704 V-FXI-3S ο G3588 T-NSM κλαυθμος G2805 N-NSM και G2532 CONJ ο G3588 T-NSM βρυγμος G1030 N-NSM των G3588 T-GPM οδοντων G3599 N-GPM

13 και G2532 CONJ ειπεν G2036 G5627 V-2AAI-3S ο G3588 T-NSM ιησους G2424 N-NSM τω G3588 T-DSM εκατονταρχη G1543 N-DSM υπαγε G5217 G5720 V-PAM-2S ως G5613 ADV επιστευσας G4100 G5656 V-AAI-2S γενηθητω G1096 G5676 V-AOM-3S σοι G4671 P-2DS και G2532 CONJ ιαθη G2390 G5681 V-API-3S ο G3588 T-NSM παις G3816 N-NSM {VA 2: [αυτου] G846 P-GSM } εν G1722 P EP τη G3588 T-DSF ωρα G5610 N-DSF εκεινη G1565 D-DSF

14 και G2532 CONJ ελθων G2064 G5631 V-2AAP-NSM ο G3588 T-NSM ιησους G2424 N-NSM εις G1519 P EP την G3588 T-ASF οικιαν G3614 N-ASF πετρου G4074 N-GSM ειδεν G1492 G5627 V-2AAI-3S την G3588 T-ASF πενθεραν G3994 N-ASF αυτου G846 P-GSM βεβλημενην G906 G5772 V- PP-ASF και G2532 CONJ πυρεσσουσαν G4445 G5723 V-PAP-ASF

15 και G2532 CONJ ηψατο G680 G5662 V-ADI-3S της G3588 T-GSF χειρος G5495 N-GSF αυτης G846 P-GSF και G2532 CONJ αφηκεν G863 G5656 V-AAI-3S αυτην G846 P-ASF ο G3588 T-NSM πυρετος G4446 N-NSM και G2532 CONJ ηγερθη G1453 G5681 V-API-3S και G2532 CONJ διηκονει G1247 G5707 V-IAI-3S αυτω G846 P-DSM

16 οψιας G3798 A-GSF δε G1161 CONJ γενομενης G1096 G5637 V-2ADP-GSF προσηνεγκαν G4374 G5656 V-AAI-3P αυτω G846 P-DSM δαιμονιζομενους G1139 G5740 V-PNP-APM πολλους G4183 A-APM και G2532 CONJ εξεβαλεν G1544 G5627 V-2AAI-3S τα G3588 T-APN πνευματα G4151 N-APN λογω G3056 N-DSM και G2532 CONJ παντας G3956 A-APM τους G3588 T-APM κακως G2560 ADV εχοντας G2192 G5723 V-PAP-APM εθεραπευσεν G2323 G5656 V-AAI-3S

17 οπως G3704 ADV πληρωθη G4137 G5686 V-APS-3S το G3588 T-NSN ρηθεν G4483 G5685 V-APP-NSN δια G1223 P EP ησαιου G2268 N-GSM του G3588 T-GSM προφητου G4396 N-GSM λεγοντος G3004 G5723 V-PAP-GSN αυτος G846 P-NSM τας G3588 T-APF ασθενειας G769 N-APF ημων G2257 P-1GP ελαβεν G2983 G5627 V-2AAI-3S και G2532 CONJ τας G3588 T-APF νοσους G3554 N-APF εβαστασεν G941 G5656 V-AAI-3S

18 ιδων G1492 G5631 V-2AAP-NSM δε G1161 CONJ ο G3588 T-NSM ιησους G2424 N-NSM οχλον G3793 N-ASM περι G4012 P EP αυτον G846 P-ASM εκελευσεν G2753 G5656 V-AAI-3S απελθειν G565 G5629 V-2AAN εις G1519 P EP το G3588 T-ASN περαν G4008 ADV

19 και G2532 CONJ προσελθων G4334 G5631 V-2AAP-NSM εις G1520 A-NSM γραμματευς G1122 N-NSM ειπεν G2036 G5627 V-2AAI-3S αυτω G846 P-DSM διδασκαλε G1320 N-VSM ακολουθησω G190 G5692 V-FAI-1S σοι G4671 P-2DS οπου G3699 ADV εαν G1437 COND απερχη G565 G5741 V-PNS-2S

20 και G2532 CONJ λεγει G3004 G5719 V-PAI-3S αυτω G846 P-DSM ο G3588 T-NSM ιησους G2424 N-NSM αι G3588 T-NPF αλωπεκες G258 N-NPF φωλεους G5454 N-APM εχουσιν G2192 G5719 V-PAI-3P και G2532 CONJ τα G3588 T-NPN πετεινα G4071 N-NPN του G3588 T-GSM ουρανου G3772 N-GSM κατασκηνωσεις G2682 N-APF ο G3588 T-NSM δε G1161 CONJ υιος G5207 N-NSM του G3588 T-GSM ανθρωπου G444 N-GSM ουκ G3756 P T-N εχει G2192 G5719 V-PAI-3S που G4226 P T-I την G3588 T-ASF κεφαλην G2776 N-ASF κλινη G2827 G5725 V-PAS-3S

21 ετερος G2087 A-NSM δε G1161 CONJ των G3588 T-GPM μαθητων G3101 N-GPM {VA 2: [αυτου] G846 P-GSM } ειπεν G2036 G5627 V-2AAI-3S αυτω G846 P-DSM κυριε G2962 N-VSM επιτρεψον G2010 G5657 V-AAM-2S μοι G3427 P-1DS πρωτον G4412 ADV απελθειν G565 G5629 V-2AAN και G2532 CONJ θαψαι G2290 G5658 V-AAN τον G3588 T-ASM πατερα G3962 N-ASM μου G3450 P-1GS

22 ο G3588 T-NSM δε G1161 CONJ ιησους G2424 N-NSM λεγει G3004 G5719 V-PAI-3S αυτω G846 P-DSM ακολουθει G190 G5720 V-PAM-2S μοι G3427 P-1DS και G2532 CONJ αφες G863 G5628 V-2AAM-2S τους G3588 T-APM νεκρους G3498 A-APM θαψαι G2290 G5658 V-AAN τους G3588 T-APM εαυτων G1438 F-3GPM νεκρους G3498 A-APM

23 και G2532 CONJ εμβαντι G1684 G5631 V-2AAP-DSM αυτω G846 P-DSM εις G1519 P EP {VA 2: το G3588 T-ASN } πλοιον G4143 N-ASN ηκολουθησαν G190 G5656 V-AAI-3P αυτω G846 P-DSM οι G3588 T-NPM μαθηται G3101 N-NPM αυτου G846 P-GSM

24 και G2532 CONJ ιδου G2400 G5628 V-2AAM-2S σεισμος G4578 N-NSM μεγας G3173 A-NSM εγενετο G1096 G5633 V-2ADI-3S εν G1722 P EP τη G3588 T-DSF θαλασση G2281 N-DSF ωστε G5620 CONJ το G3588 T-NSN πλοιον G4143 N-NSN καλυπτεσθαι G2572 G5745 V-PPN υπο G5259 P EP των G3588 T-GPN κυματων G2949 N-GPN αυτος G846 P-NSM δε G1161 CONJ εκαθευδεν G2518 G5707 V-IAI-3S

25 και G2532 CONJ προσελθοντες G4334 G5631 V-2AAP-NPM ηγειραν G1453 G5656 V-AAI-3P αυτον G846 P-ASM λεγοντες G3004 G5723 V-PAP-NPM κυριε G2962 N-VSM σωσον G4982 G5657 V-AAM-2S απολλυμεθα G622 G5731 V-PMI-1P

26 και G2532 CONJ λεγει G3004 G5719 V-PAI-3S αυτοις G846 P-DPM τι G5101 I-NSN δειλοι G1169 A-NPM εστε G2075 G5748 V-PXI-2P ολιγοπιστοι G3640 A-VPM τοτε G5119 ADV εγερθεις G1453 G5685 V-APP-NSM επετιμησεν G2008 G5656 V-AAI-3S τοις G3588 T-DPM ανεμοις G417 N-DPM και G2532 CONJ τη G3588 T-DSF θαλασση G2281 N-DSF και G2532 CONJ εγενετο G1096 G5633 V-2ADI-3S γαληνη G1055 N-NSF μεγαλη G3173 A-NSF

27 οι G3588 T-NPM δε G1161 CONJ ανθρωποι G444 N-NPM εθαυμασαν G2296 G5656 V-AAI-3P λεγοντες G3004 G5723 V-PAP-NPM ποταπος G4217 A-NSM εστιν G2076 G5748 V-PXI-3S ουτος G3778 D-NSM οτι G3754 CONJ και G2532 CONJ οι G3588 T-NPM ανεμοι G417 N-NPM και G2532 CONJ η G3588 T-NSF θαλασσα G2281 N-NSF αυτω G846 P-DSM υπακουουσιν G5219 G5719 V-PAI-3P

28 και G2532 CONJ ελθοντος G2064 G5631 V-2AAP-GSM αυτου G846 P-GSM εις G1519 P EP το G3588 T-ASN περαν G4008 ADV εις G1519 P EP την G3588 T-ASF χωραν G5561 N-ASF των G3588 T-GPM γαδαρηνων G1046 A-GPM υπηντησαν G5221 G5656 V-AAI-3P αυτω G846 P-DSM δυο G1417 A-NUI δαιμονιζομενοι G1139 G5740 V-PNP-NPM εκ G1537 P EP των G3588 T-GPN μνημειων G3419 N-GPN εξερχομενοι G1831 G5740 V-PNP-NPM χαλεποι G5467 A-NPM λιαν G3029 ADV ωστε G5620 CONJ μη G3361 P T-N ισχυειν G2480 G5721 V-PAN τινα G5100 X-ASM παρελθειν G3928 G5629 V-2AAN δια G1223 P EP της G3588 T-GSF οδου G3598 N-GSF εκεινης G1565 D-GSF

29 και G2532 CONJ ιδου G2400 G5628 V-2AAM-2S εκραξαν G2896 G5656 V-AAI-3P λεγοντες G3004 G5723 V-PAP-NPM τι G5101 I-NSN ημιν G2254 P-1DP και G2532 CONJ σοι G4671 P-2DS υιε G5207 N-VSM του G3588 T-GSM θεου G2316 N-GSM ηλθες G2064 G5627 V-2AAI-2S ωδε G5602 ADV προ G4253 P EP καιρου G2540 N-GSM βασανισαι G928 G5658 V-AAN ημας G2248 P-1AP

30 ην G2258 G5713 V-IXI-3S δε G1161 CONJ μακραν G3112 ADV απ G575 P EP αυτων G846 P-GPM αγελη G34 N-NSF χοιρων G5519 N-GPM πολλων G4183 A-GPM βοσκομενη G1006 G5746 V-PPP-NSF

31 οι G3588 T-NPM δε G1161 CONJ δαιμονες G1142 N-NPM παρεκαλουν G3870 G5707 V-IAI-3P αυτον G846 P-ASM λεγοντες G3004 G5723 V-PAP-NPM ει G1487 COND εκβαλλεις G1544 G5719 V-PAI-2S ημας G2248 P-1AP αποστειλον G649 G5657 V-AAM-2S ημας G2248 P-1AP εις G1519 P EP την G3588 T-ASF αγελην G34 N-ASF των G3588 T-GPM χοιρων G5519 N-GPM

32 και G2532 CONJ ειπεν G2036 G5627 V-2AAI-3S αυτοις G846 P-DPM υπαγετε G5217 G5720 V-PAM-2P οι G3588 T-NPM δε G1161 CONJ εξελθοντες G1831 G5631 V-2AAP-NPM απηλθον G565 G5627 V-2AAI-3P εις G1519 P EP τους G3588 T-APM χοιρους G5519 N-APM και G2532 CONJ ιδου G2400 G5628 V-2AAM-2S ωρμησεν G3729 G5656 V-AAI-3S πασα G3956 A-NSF η G3588 T-NSF αγελη G34 N-NSF κατα G2596 P EP του G3588 T-GSM κρημνου G2911 N-GSM εις G1519 P EP την G3588 T-ASF θαλασσαν G2281 N-ASF και G2532 CONJ απεθανον G599 G5627 V-2AAI-3P εν G1722 P EP τοις G3588 T-DPN υδασιν G5204 N-DPN

33 οι G3588 T-NPM δε G1161 CONJ βοσκοντες G1006 G5723 V-PAP-NPM εφυγον G5343 G5627 V-2AAI-3P και G2532 CONJ απελθοντες G565 G5631 V-2AAP-NPM εις G1519 P EP την G3588 T-ASF πολιν G4172 N-ASF απηγγειλαν G518 G5656 V-AAI-3P παντα G3956 A-APN και G2532 CONJ τα G3588 T-APN των G3588 T-GPM δαιμονιζομενων G1139 G5740 V-PNP-GPM

34 και G2532 CONJ ιδου G2400 G5628 V-2AAM-2S πασα G3956 A-NSF η G3588 T-NSF πολις G4172 N-NSF εξηλθεν G1831 G5627 V-2AAI-3S εις G1519 P EP υπαντησιν G5222 N-ASF τω G3588 T-DSM ιησου G2424 N-DSM και G2532 CONJ ιδοντες G1492 G5631 V-2AAP-NPM αυτον G846 P-ASM παρεκαλεσαν G3870 G5656 V-AAI-3P οπως G3704 ADV μεταβη G3327 G5632 V-2AAS-3S απο G575 P EP των G3588 T-GPN οριων G3725 N-GPN αυτων G846 P-GPM

   

Commentary

 

Judging Others: How and How Not

By David Gaffney
This fresco was created by Franz Xaver Kirchebner in the Parish church of St. Ulrich in Gröden, Italy, which was built in the late 18th century.

“Judge carefully for with the LORD our God there is no injustice or partiality or bribery.” (2 Chronicles 19:7)

Verse 1. Do not judge, or you too will be judged.

In attempting to understand this passage, we need to be aware that it is talking about judging people on three different levels: civil, moral and spiritual. Very broadly speaking, if we abuse the civil level of life then we act against the police, our neighbour and God; if we abuse the moral level we act against our neighbour and God, if we abuse the spiritual level, we act against God alone because He is the only one who can be truly aware of it because it is done either in secret or in part in ignorance and usually behind a moral mask or pretense.

Here the Lord tells us of the inescapable consequences of judging others: that our judgement will have an effect upon us in one way or another. It will be a good effect if our judgement is honest and charitable, and a bad effect if it is self seeking. Obviously, the Lord is not saying that we should not judge anyone’s actions under any circumstances, or the whole world would be in chaos as there would be no rule of law. However, if we are making judgements about someone’s actions then we automatically judge our own at the same time.

The Lord always speaks not just of the civil or moral activities of people but also of their spiritual states. In this case He is telling us that we cannot judge the spiritual states of other people. That is, we cannot say that such and such a person will be going to hell or heaven, that such and such a person is a bad person or a good person. To do this would be to usurp God’s job and try to take upon ourselves Divine authority, because we simply do not know who is going to end up in either heaven or hell; the Lord alone knows. But we are allowed to judge people’s actions; we are even commanded to do so, both within our own circle of believers and in the secular world; both inside and outside the 'church.' (cf. Deut 16:18-20; Matt 18:15-17; 1 Cor 5;9-13). For example, if a person has stolen something and his guilt is unquestionable due to the evidence then, strictly speaking, it would be better to say "he has stolen something," or "he has been caught stealing such and such," or even "he has a tendency to steal things," rather than, "he is a thief." This is because to say "he is a thief," is to label him a thief perhaps without knowing the circumstances of the theft. And also, to label or classify someone as something can have the effect of binding the title to the person and making it more difficult for him to change. But it is generally easier and more satisfying to the ego to say that, "he is a thief." Theft at the spiritual level, is to rob someone of any truths of faith they may have and perhaps supplant them with false concepts instead, or leave them with nothing.

Both secular society and the church need to make judgements about the actions of people who are their members or both would become disorderly and break down, but what the church cannot do is to make judgements as to whether a person is 'saved' or not. Neither can the church pass damning judgement on others because they are of a different faith.

To judge outward conduct, and even to muse about the motive does not interfere with internal and essential freedom but rather assists it, by keeping the external everyday visible life in some degree of order. But if other people’s internal motives themselves could be seen by us, then spiritual freedom and thus regeneration would be interfered with, because we would all be able to see people as they really are. There would be no opportunity for them to pretend to be good whilst they worked with the Lord towards improving or removing any dubious tendencies/motives they may have without unwanted/unhelpful interference from other people.

Another thing the Lord is forbidding here is the use of hard truth to judge people without the softening effect of charity, i.e. justice without mercy. One reason for this can be ‘prejudgement’ (prejudice): having an opinion before the evidence has been weighed up honestly. This can come from a judge having a motive of wanting onlookers to view him in a good light, or for instance if a scapegoat is wanted, or the judge in some way has an interest in the outcome of his prejudice which may bring him advantages. If a judge judges someone with hard truth without the moderating effect of charity then he judges them without concern for the eternal welfare of either the defendant or himself. It is often not charitable to judge a person by quoting a hard truth from the Word without moderating this by discussing the circumstances in relation for instance to the two great commandments to love God and the neighbour (in this case a defendant) as yourself.

Verse 2. For in the same way as you judge others, you will be judged, and with the measure you use, it will be measured to you.

This is of the same character as when the Lord said, “..the merciful shall obtain mercy.” If we judge without mercy, then we are judged without mercy. In other words, we make ourselves hardhearted. The Lord doesn’t do anything to us, we do it to ourselves. To the extent that we judge mercifully, to that extend we grow in goodness of heart and goodness has the capacity for happiness whilst its opposite has the capacity for misery. To the extent that we show charity and mercy, to that extent the Lord flows into us and we are happy.

Verse 3. 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?

Here, the hypocrite detects the speck of sawdust in his brother’s eye but not not the plank in his own. The Lord introduces the term brother here because the verse relates specifically to charity, which a brother denotes. The speck of sawdust in the brother’s eye denotes a trifling error or false persuasion in the understanding of one who is nevertheless in the life of charity. Whilst the plank in our own eye means the evil in our will that we confirm by using our intellect in a biased way which perverts our view. All too often we are blind to our own faults and too keen to see the trifling faults of others. All around us, those who are in evil are all too ready to search out evil in others, and are the severest to judge it and the most unrelenting to punish it. The natural or materialistic person looks outwards to find others to fault, but the spiritual person looks inwards and so detects the plank in his own eye before the speck in his brother’s.

Verses 4 & 5. 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.

Firstly, it is one thing to see the error in our brother’s mind and actions it is another thing to help him to remove it. But this duty cannot be performed by someone who looks at his brother or sister’s failings with an evil eye and with no true regard for their welfare. One cannot really help someone root out error in their life when the root of the error in their own has not been identified. The outcome of such a situation would be to convict the brother of error which demoralizes rather than convince him of the truth that leads him out. If we were to look at a parent trying to lead their child away from error then this would be similar to this situation.

It doesn’t need great intelligence to see the child’s faults, but to correct them needs great moral wisdom. Gentleness, kindness, patience and firmness are needed. The parent who is bad tempered, irritable, violent, harsh, unkind, impatient or infirm of purpose, cannot draw out from the young mind as sensitive as the eye the ‘speck’ that causes its difficulty. And in this sense, we adults are merely grown up children. So these same qualities are also required in us as brothers, sisters, friends, teachers and ministers etc.

Not only clear sight but a kind heart are needed. Not only truth which in itself is hard, but goodness which softens it. Both clear sight and kindness are needed to help effect any work of correction and reformation. To take out the plank of self interest from our own eye then is the first thing we must do before we attempt to help others in removing the speck of sawdust from theirs.

Verse 6. Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.

Whilst the Lord warns us against acting with truth without goodness, he also warns us against acting with goodness without truth. Both are equally useless. Truth alone is all light and severity, whilst goodness alone is all feeling and tenderness. So long as people are in goodness without truth, they give people who are in error access to the fruit of the tree of life but without administering the leaves which are for the healing of the nations. "They are in danger of passing over to those in error resulting from materialistic, lustful or sensual minds the pure goods and truths of the Holy Word so that they may be profaned and destroyed. It is against this, that the Lord warns us when he says, 'Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces.'"(Bruce: bibliography, see below.)

Self-centered people are here compared to dogs and swine who are slaves to their passions and senses to the exclusion of the higher things of life and their living is outside the structures of divine order. The sacred things mentioned are the goods of charity and the truths of faith, and the pearls are knowledges of what these goods and truths actually are. To tell some people that the things they delight in are condemned by the Word would only serve to throw them into tantrums or frenzies so that they would try to change the Word to suit themselves and then turn on you. To cast knowledge of heavenly ways of life unwisely or injudiciously without caution before purely sensual and materialistic people would exasperate and provoke them rather than lead them away from unheavenly life choices and habits. It is for these reasons, that the Lord taught in parables so that the Holy Truths of the Word could work their healing power slowly and imperceptibly. He accommodated himself not only to the states of his hearers but also to their capacities or abilities to hear and understand what he was talking about. Whilst we do not have the divine perceptions of the Lord, it is useful to bear in mind when we are in dialogue with people, with a view to helping them and ourselves to move away from errors we perceive, as to what their background, abilities and situation are. And so it helps if we get to know people before we rush in with our solution; to try to 'sort them out,' without really having knowledge and empathy with their situation could be self-seeking. As the old saying goes, "Fools rush in where angels fear to tread."

This is a hard passage, it is a difficult teaching and requires focused thought, prayer and real concern for the spiritual well-being of the neighbour if we are to help them and ourselves. As part of the process, we must also look at or judge ourselves. May the Lord be with us in our deliberations. Amen.

Note: The Bible translations used in the text are the New International Version and Young's Literal Translation.

The author wishes to acknowledge that many of the ideas in this article were drawn from, or are paraphrases of, an important source:

Commentary on the Gospel according to St. Matthew

by William Bruce

Publisher: Frederick Pitman (1868)

Language: English

ASIN: B00088F3PG

(References: 2 Chronicles 19:7)

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