Matthew 7:1

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Matthew 7:1 in Multiple Translations

Berean Standard Bible BSB

“Do not judge, or you will be judged.

King James Version KJV

Judge not, that ye be not judged.

American Standard Version ASV

Judge not, that ye be not judged.

Bible in Basic English BBE

Be not judges of others, and you will not be judged.

Free Bible Version FBV

“Don't judge others, so that you won't be judged.

Geneva Bible 1599 GNV

Judge not, that ye be not iudged.

Young's Literal Translation YLT

'Judge not, that ye may not be judged,

World English Bible WEB

“Don’t judge, so that you won’t be judged.

Noah Webster Bible WBS

Judge not, that ye be not judged.

Douay-Rheims 1899 DRV

Judge not, that you may not be judged,

Translation for Translators T4T

“Do not talk about how sinfully others have acted, in order that God will not say how sinfully you have acted.

Plain English Version PEV

Jesus said to the people, “Don’t say to anybody, ‘You are bad,’ and then God will not say to you, ‘You are bad.’

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Berean Amplified Bible — Matthew 7:1

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Word Study

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Matthew 7:1 Interlinear (Deep Study)

BIB

GRK μη κρινετε ινα μη κριθητε

μη mē G3361 not Particle-N

κρινετε krinō G2919 to judge Verb-PAM-2P

ινα hina G2443 in order that/to Conj

μη mē G3361 not Particle-N

κριθητε krinō G2919 to judge Verb-APS-2P

Greek Word Study

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Greek Word Reference — Matthew 7:1

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

κρινετε krinō G2919 "to judge" Verb-PAM-2P

To judge means to make a decision or form an opinion about something. In the Bible, it can mean to condemn or punish, as seen in Romans 14:5 and Acts 13:46. It involves separating right from wrong.

Definition: κρίνω, [in LXX chiefly for שׁפט, also for ריב ,דּין, etc. ;] __1. to separate, select, choose (cl.; in LXX: 2Ma.13:15). __2. to approve, esteem: Rom.14:5. __3. to be of opinion, judge, think: Luk.7:43, 1Co.11:13; before τοῦτο ὅτι, 2Co.5:14; with accusative and inf., Act.16:15; with accusative and pred., Act.13:46 26:8. __4. to decide, determine, decree: with accusative, Act.16:4, Rom.14:13, 1Co.7:37, 2Co.2:1; with inf. (Field, Notes, 167), Act.20:16 25:25, 1Co.2:2 5:3, Tit.3:12 (cf. 1Ma.11:33, Wis.8:9, al.); with accusative and inf., Act.21:25 27:1. __5. to judge, adjudge, pronounce judgment: absol., Jhn.8:16, 26; before κατά, with accusative, Jhn.7:24 8:15; κρίσιν κ., Jhn.7:24; τ. δίκαιον, Luk.12:57 (Deiss., LAE, 118); in forensic sense, Jhn.18:31, Act.23:3, al.; pass., Rom.3:4 (LXX); of God's judgment, Jhn.5:30 8:50, Rom.2:16 3:6, 2Ti.4:1, 1Pe.4:5, al. __6. = κατακρίνω, to condemn (cl.): Act.13:27; of God's judgment, Jhn.3:18 5:22 12:47, 48, Act.7:7, Rom.2:12, 1Co.11:32, Heb.10:30" (LXX), Jas.5:9, Rev.19:2, al. __7. As in LXX (for שׁפט), to rule, govern ( 4Ki.15:5, Psa.2:10, al.): Mat.19:28, Luk.22:30, 1Co.6:3. __8. to bring to trial (cl.); mid., to go to law: with dative of person(s), Mat.5:40; before μετά, with genitive of person(s) (of the opponent), ἐπί, with genitive (of the judge), 1Co.6:1, 6 (cf. ἀνα-, ἀπο-, ἀντ-απο- (-μαι), δια-, ἐν-, ἐπι-, κατα-, συν-, ὑπο- (-μαι), συν-υπο- (-μαι)). SYN.: see: δικάστης. (AS)

Usage: Occurs in 99 NT verses. KJV: avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think See also: 1 Corinthians 2:2; James 4:12; 1 Peter 1:17.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

κριθητε krinō G2919 "to judge" Verb-APS-2P

To judge means to make a decision or form an opinion about something. In the Bible, it can mean to condemn or punish, as seen in Romans 14:5 and Acts 13:46. It involves separating right from wrong.

Study Notes — Matthew 7:1

Show Verse Quote Highlights

Context
Cross References
Matthew 7:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 7:1
Jamieson-Fausset-Brown on Matthew 7:1
Matthew Poole's Commentary on Matthew 7:1
Trapp's Commentary on Matthew 7:1
Ellicott's Commentary on Matthew 7:1
Adam Clarke's Commentary on Matthew 7:1
Cambridge Bible on Matthew 7:1
Barnes' Notes on Matthew 7:1
Whedon's Commentary on Matthew 7:1
Sermons on Matthew 7:1

Context — Judging Others

1“Do not judge, or you will be judged.

2For with the same judgment you pronounce, you will be judged, and with the measure you use, it will be measured to you. 3Why do you look at the speck in your brother’s eye but fail to notice the beam in your own eye?

Cross References

	Reference	Text (BSB)
1	Luke 6:37	Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
2	Romans 2:1–2	You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things. And we know that God’s judgment against those who do such things is based on truth.
3	James 4:11–12	Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it. And if you judge the law, you are not a practitioner of the law, but a judge of it. There is only one Lawgiver and Judge, the One who is able to save and destroy. But who are you to judge your neighbor?
4	Luke 6:41	Why do you look at the speck in your brother’s eye, but fail to notice the beam in your own eye?
5	Romans 14:10–13	Why, then, do you judge your brother? Or why do you belittle your brother? For we will all stand before God’s judgment seat. It is written: “As surely as I live, says the Lord, every knee will bow before Me; every tongue will confess to God.” So then, each of us will give an account of himself to God. Therefore let us stop judging one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way.
6	Matthew 7:5	You hypocrite! First take the beam out of your own eye, and then you will see clearly to remove the speck from your brother’s eye.
7	1 Corinthians 4:3–5	I care very little, however, if I am judged by you or by any human court. In fact, I do not even judge myself. My conscience is clear, but that does not vindicate me. It is the Lord who judges me. Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God.
8	Matthew 7:2	For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you.
9	Romans 14:3–4	The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him. Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand.
10	Ezekiel 16:52–56	So now you must bear your disgrace, since you have brought justification for your sisters. For they appear more righteous than you, because your sins were more vile than theirs. So you too must bear your shame and disgrace, since you have made your sisters appear righteous. But I will restore Sodom and her daughters from captivity, as well as Samaria and her daughters. And I will restore you along with them. So you will bear your disgrace and be ashamed of all you did to comfort them. And your sisters, Sodom with her daughters and Samaria with her daughters, will return to their former state. You and your daughters will also return to your former state. Did you not treat your sister Sodom as an object of scorn in the day of your pride,

Matthew 7:1 Summary

This verse means that we should not criticize or condemn others because we will be held to the same standard that we use to judge them, as Jesus teaches in Matthew 7:2. It's not about never seeing or addressing sin, but about doing so with humility and recognizing our own flaws, as encouraged in Matthew 5:7 where Jesus blesses the merciful. We need to be careful not to judge others based on our own imperfect standards, and instead, we should strive to love and understand them, just as Jesus loves and understands us, as seen in John 13:34-35 where Jesus commands us to love one another.

Frequently Asked Questions

What does it mean to judge someone in the context of Matthew 7:1?

To judge someone in this context means to condemn or criticize them harshly, often based on our own flawed standards, as seen in Matthew 7:2 where Jesus says we will be judged with the same measure we use to judge others, and also in James 4:12 which reminds us that there is only one Lawgiver who can save and destroy.

Does this verse mean we should never evaluate or discern right from wrong?

No, this verse does not suggest that we should never evaluate or discern, as seen in John 7:24 where Jesus encourages us to judge with right judgment, but rather that we should be careful not to judge hypocritically, as Jesus warns in Matthew 7:3-5 about noticing the speck in our brother's eye while ignoring the beam in our own eye.

How can we balance the command not to judge with the need to hold others accountable for their actions?

We can balance these two principles by following the example of Jesus, who loved and accepted people while also speaking the truth about their sin, as seen in Luke 15:11-32, and also by remembering that our role is to restore others gently, as Galatians 6:1 instructs, rather than to condemn them.

What are the consequences of judging others according to Matthew 7:1?

According to Matthew 7:1, if we judge others, we will be judged, and as Jesus explains further in Matthew 7:2, we will be judged with the same measure we use to judge others, emphasizing the importance of humility and mercy in our interactions with others, as also taught in Matthew 5:7 where Jesus blesses the merciful.

Reflection Questions

What are some areas in my life where I tend to judge others harshly, and how can I work on showing more mercy and understanding?
How can I distinguish between rightfully discerning sin and wrongly judging someone, and what role should love and compassion play in my discernment?
In what ways do I need to examine my own heart and actions to ensure I am not judging others while ignoring my own flaws, as Jesus warns in Matthew 7:3-5?
What would it look like for me to extend the same grace and forgiveness to others that I desire for myself, and how can I practice this in my daily interactions?

Gill's Exposition on Matthew 7:1

Judge not, that ye be not judged. This is not to be understood of any sort of judgment; not of judgment in the civil courts of judicature, by proper magistrates, which ought to be made and pass,

Jamieson-Fausset-Brown on Matthew 7:1

Judge not, that ye be not judged. Judge not, that ye be not judged.

Matthew Poole's Commentary on Matthew 7:1

MATTHEW CHAPTER 7 Christ proceedeth in his sermon to condemn rash judgment, forbiddeth the prostitution of holy things, recommends prayer, exhorteth to enter in at the strait gate, to beware of false prophets, who may be known by their fruits, and not to be his disciples in profession only, but in practice. He compares doers of the word to houses built on a rock, those that are hearers only to houses built on the sand. Christ endeth his sermon; the people are astonished at his doctrine. See Poole on "".

Trapp's Commentary on Matthew 7:1

1 Judge not, that ye be not judged. Ver. 1. Judge not, that ye be not judged] Hoc verbum quandam indaginem involvit. The word imports a kind of curious inquiry into other men’ s faults, that we may the more severely censure and subject them to a sinister interpretation. It signifies sometimes no more, I grant, than to reprehend, as Romans 2:1. But this, so it were wisely done, our Saviour would never have reprehended. "Thou shalt not hate thy brother in thy heart:" but (for prevention of such a mischief) thou shalt plainly (not perfunctorily, or in jest, bravery, form, derision) rebuke thy neighbour, and not suffer sin upon him, as some read it; lest thou suffer for his sin: or, as others, lift not up his sin over him as an ensign, blaze it not abroad to his just grief and disgrace; but clap a plaister on the sore, and then cover it with thy hand, as surgeons, use to do, that the world may be never the wiser. This were charity, which hides with her mantle a multitude of sins; yea, prepares covers and cures for the infirmities of others as fast as they breed them, 1 Peter 4:8. And the neglect hereof, the not giving vent to our hearts, by a wise and plain reproof, causeth estrangement of affection, dwelling suspicions, blind censures, a very habit of misunderstanding and misinterpretation of all things, till men grow rusty with rancour and malice, the poison whereof would be soon drawn out by a seasonable reproof: this, well and wisely done, were far better than judging and grudging one against another, since it is, "judge not, that ye be not judged," and "grudge not, that ye be not condemned," James 5:9. The sins of others we should hear of with indignation, fearfully and unwillingly believe, acknowledge with grief, never speak of them but in an ordinance, rather hide them, as much as may be, with honest excuses, and make apology; as, that there are infirmities in the best, though we know them not; that, as good gold, they are haply of the lightest, may want a grain or two of their just weight; but give them their allowance, and they may pass for current, &c. Be not rash in rejecting or sour in censuring your fellow servant. That saying is true, Three things are not subject to our judgments, the counsels of God, the Holy Scriptures, and the persons of men, Romans 14:10. It is a good rule of the schoolmen concerning the judgment of our neighbour, Ut bona eius certa, meliora; certa mala, minora; dubia bona, certa; dubia mala nulla iudicemus: that we make the best of everything that we can with truth, and not aggravate small faults; exclaiming, with Momus, against the creaking of Venus’ s pantofle. That ye be not judged] Judge we must ourselves, and God will not judge us.

Ellicott's Commentary on Matthew 7:1

VII. (1) The plan and sequence of the discourse is, as has been said, less apparent in this last portion. Whether this be the result of omission or of insertion, thus much at least seems clear, that while Matthew 5 is mainly a protest against the teaching of the scribes, and Matthew 6 mainly a protest against their corruption of the three great elements of the religious life—almsgiving, prayer, and fasting—and the worldliness out of which that corruption grew, this deals chiefly with the temptations incident to the more advanced stages of that life when lower forms of evil have been overcome—with the temper that judges others, the self-deceit of unconscious hypocrisy, the danger of unreality. Judge not, that ye be not judged.—The words point to a tendency inherent in human nature, and are therefore universally applicable; but they had, we must remember, a special bearing on the Jews. They, as really in the van of the religious progress of mankind, took on themselves to judge other nations. All true teachers of Israel, even though they represented different aspects of the truth, felt the danger, and warned their countrymen against it. St. Paul (Romans 2:3; 1 Corinthians 4:5) and St. James (James 4:11) alike, in this matter, echo the teaching of their Master. And the temptation still continues. In proportion as any nation, any church, any society, any individual man rises above the common forms of evil that surround them, they are disposed to sit in judgment on those who are still in the evil. The question, how far we can obey the precept, is not without its difficulties. Must we not, even as a matter of duty, be judging others every day of our lives? The juryman giving his verdict, the master who discharges a dishonest servant, the bishop who puts in force the discipline of the Church—are these acting against our Lord’s commands? And if not, where are we to draw the line? The answer to these questions is not found in the distinctions of a formal casuistry. We have rather to remember that our Lord here, as elsewhere, gives principles rather than rules, and embodies the principle in a rule which, because it cannot be kept in the letter, forces us back upon the spirit. What is forbidden is the censorious judging temper, eager to find faults and condemn men for them, suspicious of motives, detecting, let us say, for example, in controversy, and denouncing, the faintest shade of heresy. No mere rules can guide us as to the limits of our judgments. What we need is to have “our senses exercised to discern between good and evil,” to cultivate the sensitiveness of conscience and the clearness of self-knowledge. Briefly, we may say:—(1.) Judge no man unless it be a duty to do so. (2.) As far as may be, judge the offence, and not the offender. (3.) Confine your judgment to the earthly side of faults, and leave their relation to God, to Him who sees the heart.

Adam Clarke's Commentary on Matthew 7:1

CHAPTER VII. Our Lord warns men against rash judgment and uncharitable censures, 1-5. Shows that holy things must not be profaned, 6; gives encouragement to fervent persevering prayer, 7-11. Shows how men should deal with each other, 12. Exhorts the people to enter in at the strait gate, 13, 14; to beware of false teachers, who are to be known by their fruits, 15-20. Shows that no man shall be saved by his mere profession of Christianity, however specious, 22, 23. The parable of the wise man who built his house upon a rock, 24, 25. Of the foolish man who built his house, without a foundation, on the sand, 26, 27. Christ concludes his sermon, and the people are astonished at his doctrine, 28, 29. NOTES ON CHAP. VII. Verse 1. Judge not, that ye be not judged.] These exhortations are pointed against rash, harsh, and uncharitable judgments, the thinking evil, where no evil seems, and speaking of it accordingly. The Jews were highly criminal here, and yet had very excellent maxims against it, as may be seen in Schoettgen. This is one of the most important exhortations in the whole of this excellent sermon. By a secret and criminal disposition of nature, man endeavours to elevate himself above others, and, to do it more effectually, depresses them. His jealous and envious heart wishes that there may be no good quality found but in himself, that he alone may be esteemed. Such is the state of every unconverted man; and it is from this criminal disposition, that evil surmises, rash judgments, precipitate decisions, and all other unjust procedures against our neighbour, flow.

Cambridge Bible on Matthew 7:1

(a) Judgment on others, Matthew 7:1-6. The passage occurs in St Luke’s report of the Sermon on the Mount (ch. Luke 6:37-38), with a different context, and a further illustration of “full measure.”

Barnes' Notes on Matthew 7:1

Judge not ... - This command refers to rash, censorious, and unjust judgment. See Romans 2:1.

Whedon's Commentary on Matthew 7:1

2. Supreme reverence for our heavenly Father as judge.In that kingdom which we are thus invited to seek first (Matthew 6:32) and enter, (Matthew 7:13,) we must never sit as judge, knowing that all

Sermons on Matthew 7:1

	Sermon	Description
	Humble Thyself by Gbile Akanni	In this sermon, the preacher emphasizes the importance of humility and avoiding pride in our actions and achievements. He warns against seeking personal glory and attention instead
	The Days of Noah (Cd Quality) by Leonard Ravenhill	In this sermon, the preacher expresses concern about the state of the world and the lack of compassion shown towards those in need. He references a news report about the contras an
	Did You Know That You're in the Bible? by Paul Washer	In this sermon, the preacher emphasizes the importance of understanding the consequences of our thoughts, deeds, and words. He highlights the idea that if our lives were exposed fo
	(How to Get Out of a Religious Rut): Errors in Thinking by A.W. Tozer	In this sermon, the preacher discusses a man who is struggling and feeling unable to be the person he wants to be. However, he realizes that through Jesus Christ, he can find freed
	An Earnest Warning Against Lukewarmness by C.H. Spurgeon	In this sermon, the preacher emphasizes the importance of being fervent and passionate in our faith. He uses the analogy of a feast, where Jesus invites us to open the doors of our
	Hebrews 11 - Part 7 by Leonard Ravenhill	In this sermon, the preacher emphasizes the importance of faith and how it will be tested. He shares a personal anecdote about a young girl who remembered his sermon from three yea
	(Genesis) Genesis 32 Introduction by J. Vernon McGee	In this sermon, the preacher focuses on the life of Jacob and how God dealt with him. Jacob, despite his flaws and living in the flesh, was still God's chosen man. The preacher emp