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Explanation for:
Matthew
7
:
5
Thou hypocrite, cast out first the beam in thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The text refers to individuals who, despite being guilty of serious wrongdoing, do not abandon their fellow believers for minor faults, akin to straining a gnat while swallowing a camel. Thus, they are rightly deemed hypocrites due to their false display of virtue, as previously mentioned, for they focus on the speck in their brother's eye while ignoring the plank in their own eye."},{"author-name":"Athanasius the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889457b66f7fc274d1066_Athanasius%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"If you possess a vast depth of sin, how can you, being blind, caution your brother about a minor transgression? The astute Paul, writing to the Romans, addresses such hypocrites who feign righteousness, stating: ‘If you teach others, do you not teach yourself? If you say that one must not steal, do you steal? If you instruct against adultery, do you commit adultery? If you take pride in the law, by breaking the law you dishonor God (Rom. 2:21-23); and furthermore: you judge your neighbor, thus you condemn yourself: this is the very way in which you judge (Rom. 2:1). In this manner, those who violate the law of the Passover, by doing so, bring dishonor to Christ, the Lord of the Passover. Hence, anyone who condemns another for wrongdoing while committing the same acts themselves ultimately condemns their own soul. The two elders who accused Susanna of adultery found themselves judged by the law of Moses as adulterers. Similarly, Pharaoh faced consequences equivalent to his actions; by drowning innocent children, he himself met his end in the Red Sea. Furthermore, the bishops who orchestrated the death of Zechariah at the altar suffered punishment from the Romans at the altar, serving as a profound lesson that whatever measure one uses will be the same measure applied to them. And as those who sin in such ways will also face torment (Prem. 11:17)."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In this passage, the Saviour aims to illustrate the enormity of His anger towards those who unjustly judge their neighbors. Whenever He seeks to highlight the seriousness of a sin, the weight of its punishment, or His displeasure, He typically starts by calling out the offender. For instance, Christ expresses His indignation towards the servant who demanded a mere hundred denarii from his fellow servant, saying, \\"O wicked servant, I forgave you all that debt\\" (Matthew 18:32). Similarly, He uses the term hypocrite in such instances. The harsh judgment of others reveals not compassion, but rather a deep-seated animosity; while the one who condemns may present themselves as caring, in truth, they are overcome by malice, as they subject their neighbor to baseless accusations and seek to position themselves as a moral authority, unworthy even to be considered a disciple. This is why Christ labels them as hypocrites. If you scrutinize others for minor faults, why are you oblivious to your own significant transgressions? First, remove the plank from your own eye. Notice that the Saviour does not prohibit judgment outright; rather, He instructs us to first address our own shortcomings before correcting others. Each person is more aware of their own failings than those of others, recognizes the weightier burdens more readily than the lighter ones, and ultimately loves themselves more than their neighbor. Therefore, if you intend to judge others with good intentions, you should first wish well for yourself, who bears greater sin. Failing to care for your own condition indicates that your judgment of your brother is not from a place of love, but rather from malice and a desire to disgrace him. If someone is to be judged, let that judgment come from one who has not faltered in the same manner, not from you. The Saviour has set forth high standards for living, and to demonstrate that it is not easy to speak capriciously, He declares that He has never transgressed the very rules He has established. Even later, when He proclaims, \\"Woe to you, scribes and Pharisees, hypocrites!\\" (Matthew 23:25), He Himself is blameless of the accusations He makes against others. He is devoid of guilt and thus able to address the failings of all. He asserts that those guilty of similar faults should refrain from judging others. You may wonder why He established this principle, yet even the thief on the cross acknowledged it and articulated Christ's understanding in His dialogue with the other criminal: \\"Do you not fear God, for we are under the same condemnation\\" (Luke 23:40). Unfortunately, while you fail to remove the splinter in your own eye, you are quick to detect, criticize, and attempt to extract the minuscule fault in another, akin to someone afflicted with a grave illness who neglects their condition while finding fault in another’s minor ailment. It is indeed serious to disregard one’s own sins, but it is even more grievous to judge others when one is blind to their own faults, as sin is a heavier burden than a mere splinter. Therefore, the Saviour's teaching conveys this truth: those burdened with numerous vices should not be overly critical of the minor faults in others; while He does not forbid rebuke or correction, He admonishes against ignoring one’s own sins and resisting the temptation to criticize others. This is vital, as judging others can significantly exacerbate wickedness. The individual who consistently overlooks their substantial sins while harshly judging the trivial offenses of others suffers doubly—neglecting their own wrongs and nurturing enmity and hatred, leading to a heart increasingly filled with cruelty and a lack of mercy."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"It is well said: Hypocrite! For it is the duty of sincere and kind-hearted individuals to denounce wrongdoings. When the wicked engage in this, they mimic others, concealing their true nature behind a facade, pretending to be what they are not. Thus, the term hypocrite should be understood to describe those who act as impostors. We must be particularly vigilant against a certain type of impostor who, motivated by hatred and jealousy, seeks to expose vices while masquerading as wise advisors. Therefore, we should be prayerfully and carefully watchful, so that when the situation necessitates our rebuke of someone, we first reflect upon whether the fault is one we have never experienced or one from which we have already been delivered. If we have never faced it, we must remember our common humanity and recognize that we too could have succumbed to it. If we have indeed battled with it and found freedom, we must retain an awareness of shared weakness, ensuring that our correction stems not from animosity but from compassion, aiming to guide or transform the individual we address, as the outcome is uncertain. However, we will find peace in our honest assessment of the situation. If upon reflection we discover that we are immersed in the same sin we were prepared to denounce, we should hold back our condemnation or reproach. Instead, let us weep in sorrow and refrain from demanding compliance, and instead join together in the resolve to overcome this wrongdoing."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"I refer to such a person as a hypocrite, for they take on the role of a healer while themselves being in a state of illness, or they seek to uncover the sins of others under the guise of offering correction, but with the intent to condemn. If you undertake this task of caring for your brother, ensure that you first tend to your own shortcomings, for your transgressions surpass his; and if you overlook your own failings, it is evident that your love for him is lacking, since each person naturally regards their own well-being above that of their neighbor. Thus, the motivation behind exposing your brother's faults is not correction but condemnation. Therefore, recognize that He does not prohibit the healing of others if you desire to do so; rather, He requires that you attend to your own healing first, for a physician must be in good health. This principle, and others like it, has been established not to hinder mutual correction, but to prevent neglect of one’s own conduct. A severe judgment awaits anyone who, burdened by significant transgressions, diligently investigates the lesser faults of others."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"A person who intends to correct others must themselves be without fault. If they possess a significant flaw, represented by a log, yet they point out a minor fault in another, likened to a speck, they risk leading that person astray. The Lord demonstrates that someone who is burdened by substantial sin struggles to recognize the faults of others; for if one has a log in their own eye, how can they possibly perceive the minor shortcomings of another, which are often easily addressed? \\n\\nSee Matthew 7:1."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"We must begin by removing the beam from our own eye; only then will we be equipped to address the speck in our brother’s eye. This means that when we effectively confront the significant flaws within ourselves, we will be better positioned to rectify the minor shortcomings of others. Genuine moral introspection allows us to have the competence and opportunity to assist our neighbors in their imperfections. As we clear our inner sight—our mind and conscience—of anything that distorts our perception, we will become more capable of recognizing the external and internal conditions of others. This clarity will enable us to observe not only the larger issues they face but also the smaller faults and the appropriate ways to address them. Consequently, our evaluations of others’ actions will become more accurate; we will refrain from judging them based on self-interest, pride, or hypocrisy. It is clear that the Savior does not prohibit us from making judgments; instead, He urges us first to remove the plank from our own eye, and then to address the sins of others. If we neglect our own well-being, it becomes evident that our judgment of our brother is not motivated by goodwill but rather by malice and a desire to shame him."},{"author-name":"Ignatij (Briantchaninow)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ce37597540c9caa5df5_Ignatij%20(Briantchaninow).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"We ought to reflect on the instruction given by our Savior: \\"Why do you behold the speck that is in your brother's eye, and do not consider the plank that is in your own eye? Or how can you say to your brother, 'Let me remove the speck from your eye,' and look, there is a beam in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye\\" (Matthew 7:3-5). What is this beam? It represents worldly wisdom, as large as a beam, which obscures the discerning faculty bestowed by the Creator upon the heart and mind. A person guided by worldly wisdom cannot accurately assess their own spiritual state or that of others. They judge both themselves and their neighbors based on mere appearance, weighed down by their own flawed perspective, leading to erroneous conclusions. Thus, Scripture rightly labels such a person a hypocrite. A believer, upon receiving healing through the Word and Spirit of God, attains a true understanding of their spiritual condition and that of others. Worldly wisdom, which strikes the erring neighbor with a beam, causes confusion, often leads to destruction, and is utterly ineffective against sin. In contrast, spiritual wisdom addresses the spiritual maladies of the neighbor, showing mercy, healing, and salvation. Notably, once one attains spiritual insight, the faults and failings of others appear trifling—redeemed by the Savior and easily mended through repentance—unlike those serious shortcomings perceived by the worldly mind. Clearly, worldly wisdom, being itself a beam, exaggerates these faults to an undeserved extent. The carnal mind may discern sins in others that do not truly exist within them; hence, those who are swept up in misguided zeal may resort to slander and become vessels for malevolent spirits.\\n\\nThe primary characteristic of the hypocrite is the temptation and accusation they hurl at their neighbor, arising from their own temptation. In the case of intentional wrongdoers, temptation can be a façade, crafted to provide a justification for their misconduct, whereas for those burdened with the legacy of Adam—even if they mean well and strive for salvation—temptation signals a significant and persistent ailment. This sickness stands in opposition to repentance, which leads to purification. Temptation magnifies the weaknesses of others, distorting them into monstrous proportions. It represents the devil of self-love, invading the soul and diminishing true love for others and appropriate self-love. The Lord likened this affliction to a beam, wherein the perceived faults of others become insignificant in comparison. \\"Judge not, that you be not judged; for with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you\\" (Matthew 7:1-2). \\"Hypocrite! First remove the beam from your own eye, and then you will see clearly to remove the speck from your brother's eye.\\""},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"St. John Chrysostom observes that the Lord seeks to express His profound displeasure toward those who unjustly condemn their fellow man. He begins His admonition with a term of rebuke: LYCEMER! Although the individual who condemns presents themselves as a model of humanity, their heart is instead filled with deep malice. They may claim the role of a physician for souls, yet in truth, they are afflicted themselves. They strive to uncover another’s faults under the guise of correction, all while harboring intentions of judgment. Thus, Christ labels them hypocrites. St. Chrysostom points out that if you are so vigilant regarding the minor faults of others, why do you turn a blind eye to your significant shortcomings? \\"First, remove the log from your own eye!\\" The Savior does not prohibit judgment; rather, He instructs that one must first address their own failings, and then only will you be equipped to help your brother with his faults. People tend to love themselves more than their neighbors; therefore, when you find yourself judging others with good intentions, first extend that goodwill toward yourself. Consider that your own sins may be clearer to you; if you neglect your own heart, it is clear that your condemnation of others arises not from love, but from animosity and a desire to shame them.\\n\\nBlessed Augustine poses the question: “Shall we love to such an extent that we never admonish?” He answers his own inquiry: “Let us judge with severity, but let us commence by judging ourselves. Are you eager to critique your neighbor? You are closest to yourself.” In all of Christ's teachings, a singular principle prevails: love will instruct you on when it is necessary to overlook the faults of others and when to gently correct them. The monk Moses wisely remarked, “It is foolishness to mourn for another's deceased while ignoring one's own dead.” One who truly feels the weight of their own sins will not scrutinize the sins of others. When this holy elder was invited to attend a gathering where the brothers discussed how to handle a transgressing brother, he initially hesitated. Yet, following the presbyter's request, he arrived carrying a basket with holes filled with sand. The brothers inquired, “What is this, Father?” The elder replied, “These are my sins spilling out behind me; I am unaware of them, yet I have come to judge the sins of others.” Upon hearing this, the brothers chose to forgive the sinner. \\n\\nSt. Philaret emphasizes, “Who can truly understand another's conscience? You condemn a brother for a sin he committed yesterday, yet he may have already washed it away with tears of repentance; you cast judgment upon him, but God may have already granted him forgiveness, making you an unjust accuser of one whom God has declared innocent, a saint in the making.” If you desire to refrain from the sin of condemning your neighbor, follow the example of that ascetic who observed his brother sinning and lamented, “Woe is me. As he sinned today, so shall I also sin tomorrow. He may repent, but I might not have the chance to do so.” The monk John the Lestwitchnik teaches, “If you hear someone condemning their neighbor, tell them, ‘Stop, brother; I commit serious sins every day; how can I judge my brother?’ By doing this, you will bring healing to both yourself and the one who condemns others in your presence.” \\n\\nSt. Demetrius of Rostov warns, “Do not take comfort in your brother’s transgressions, lest you bring joy to demons and people through your own sin.” The monk Dorotheus reminds us, “We, the sinful, indiscriminately judge our neighbors, and, worse still, do not contemplate our own failings; instead, we harm another by revealing their sins, planting in their heart the sin of condemnation itself. If we truly loved, we would view our neighbor's faults with compassion, as it is written: love covers a multitude of sins (1 Pet. 4:8).” The monk John the Ledstvichnik warns, “Listen, you wicked judges of others’ actions; if it is true that with the same measure you use to judge, you will be judged, then indeed, the very sins by which we judge our neighbor will ensnare us as well, for there is no other path!” However, when a parent sees the faults of their children, or a leader the faults of their followers, silence is not an option. The high priest Eli of the Old Testament, in his compassion, neglected to confront his wayward children and was subsequently punished by God. Monk Macarius of Egypt advised Monk Pakhomiy: “Teach and firmly judge your subordinates, but do not pass judgment on outsiders.” By prohibiting judgment of one's neighbor, the Lord does not prevent us from recognizing wrongdoing or distinguishing between good and evil. On the contrary, He, along with the Apostles and all holy ones, have consistently condemned actions that contravene the faith and the commandments of God and have always stood against evil. “Judge with righteous judgment,” the Savior commands in the Gospel of John (John 7:24)."},{"author-name":"Philaret (Amphiteatrov)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c896e9b7a2ebaf99e4620a_Philaret%20(Amphiteatrov).png","category":"Holy Fathers and Teachers","century":19,"exegesis-text":"The Redeemer, who possesses an understanding of the profound intricacies of the human soul, has rightfully denounced the wicked critics of others as hypocrites. While they may appear to exhibit fervor for truth and virtue by pointing out the shortcomings of their neighbors, the essence of their censure stems from their own pride, jealousy, and malevolence. Had they truly embraced this righteous zeal, they would have prioritized the rectification of their own significant flaws. Consequently, the Redeemer advises us to remove the first beam from our eye. This, dear brethren, is the command of Jesus Christ to us, the sinners. If we genuinely sought to comprehend the condition of our hearts and diligently worked towards its improvement, we would find ourselves with little time to dwell on the faults of others; the transformative task of reforming our own hearts would yield profound benefits. By earnestly correcting ourselves, we would gain the wisdom needed to assist others when our position or genuine love for our fellow beings requires it. In doing so, we would be able to help remove the speck from our brother's eye. Our personal growth would help us view the frailty and wrongdoings of others from a rightful perspective. With hearts purged of sinful inclinations, we would discern the prudence, patience, and love required in aiding our brother so as not to harm him further. Thus, it becomes clear that the Redeemer does not prohibit us from admonishing the sins of others; rather, He instructs us on how and to whom we should offer such rebuke for it to be beneficial. He Himself reproached the scribes and Pharisees and those of wickedness in Judea. In His spirit, the Prophets and Apostles called out the world steeped in wrongdoing (1 John 5:19). Even now, and at all times, the correction of sins within the Christian community remains a vital and sacred responsibility for the ministers of God’s Word, akin to the essential duty of judges to render righteous judgments in civil society. “Preach the word,” instructs St. Paul the Apostle to Christ's Church leaders, “be ready in season and out of season; reprove, rebuke, exhort, with all patience and teaching” (2 Tim. 4:2). This sacred duty is paramount; thus, those called to this ministry must first cleanse their hearts of sinful passions and impurities, washing them with the tears of fraternal love before the Lord, ensuring that their reproof serves to uplift others. So significant is this obligation that the Redeemer, in the midst of His many commandments, deemed it imperative to provide explicit guidance to His disciples about the careful and judicious manner in which they are to share the mysteries of the kingdom of God and illuminate the truths of the Gospel to the people of this age, correcting their errors and transgressions."},{"author-name":"Kochomski S.W.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Although the Lord instructs us not to judge our neighbor without compassion, He does allow for a fair assessment of one’s character to ensure we treat him appropriately. This discernment was particularly essential for the apostles, enabling them to preach God’s word in a manner that resonated with the understanding and spiritual maturity of each individual. They were thereby guided on when to withhold the message in the presence of hardened disbelief and aversion to the truth. It is advised not to present sacred teachings to those who clearly and repeatedly reject all that is holy. Just as the Lord compares the kingdom of heaven to precious pearls (Matt. 13:45), one should refrain from offering it to those who would trample it underfoot, rejecting the light due to their wicked actions. Such individuals should not be allowed to trample on these teachings, nor should they turn against the messengers, causing offense to the grace extended to them through slander and malicious gossip. Thus, while the Lord instructed the apostles to remain unoffended by personal attacks, He also emphasized the necessity of safeguarding the integrity of Christian doctrine and the apostolic mission from any form of contempt."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"\\"Judge not, lest ye be judged\\" (Matthew 7:1) are the profound words of Jesus Christ relayed to us by the Evangelist Matthew. Similarly, the Evangelist Luke echoes this sentiment, stating, \\"do not judge, and you will not be judged\\" (Luke 6:37), while also providing clarification: \\"do not judge, and you will not be judged!\\" The term \\"judge\\" encompasses various interpretations. First, to judge can signify reasoning, considering a matter, or discussing it; second, it can mean to condemn or criticize someone for their genuine or perceived faults; and third, it refers to the formal execution of judgment, involving investigation and resolution of conflicts or legal matters. The directive \\"judge not, lest ye be judged\\" pertains primarily to the second and third definitions, but not the first. All Christian scholars concur that Christ’s command discourages the practice of gossip, criticism, or condemning one’s neighbor for either real or imagined transgressions.\\n\\nHowever, Count L. N. Tolstoy challenges this view, asserting that Christ forbade all forms of judgment, including that administered by civil authorities. Given the influence of Tolstoy’s views among educated circles, it is worth examining his perspective. Following the exhortation, \\"Judge not, lest ye be judged; for with what judgment ye judge, ye shall be judged\\" (Matthew 7:2), Christ elaborated: \\"And why beholdest thou the speck that is in thy brother's eye, but considerest not the beam that is in thine own eye?\\" He admonishes hypocrisy and encourages self-examination before addressing the faults of others. This teaching complements the Lord's Prayer, specifically reflecting on \\"forgive us our debts, as we forgive our debtors\\" (Matthew 6:12). Here, Christ emphasizes the necessity of forgiveness among followers, calling them not only to pardon but also to refrain from passing judgment or expressing disapproval toward those who have wronged them.\\n\\nAs per Christ’s instruction, I am called to love my adversary and to act kindly towards him; I must neither retaliate nor harbor anger, but instead, I must forgive all injustices done unto me in exchange for goodwill. If such is my obligation toward a neighbor who has offended me, it stands to reason that finding fault or condemning him has no value. Where judgment and disparagement prevail, genuine forgiveness cannot exist. True forgiveness must be given willingly and wholeheartedly; thus, condemnation and censure are incompatible with forgiveness. \\"Condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven\\" (Luke 6:37). This reinforces the understanding that Christ’s admonition against judgment pertains to the censure of others, not to discussions aimed at righteous correction. \\n\\nTo point out a fault should stem not from a place of judgment but from a desire to guide another toward improvement, as articulated in Christ's statement, \\"and then thou shalt see clearly to cast out the mote out of thy brother's eye\\" (Matthew 7:5). It is unjust to criticize the shortcomings of others while overlooking our own. To address another’s failings, one must first remove their own shortcomings, thereby ensuring that the correction offered is devoid of disdain or malice, but rooted in genuine love and support for the other's growth. When confronting a fault, such as adultery, I must approach with compassion rather than animosity; my role as a guide should be constructive, akin to a healer administering restorative care.\\n\\n\\"Judge not, lest ye be judged; for by what measure ye mete, it shall be measured to you again.\\" The wisdom of Augustine acknowledges the flaw in assuming that wrongful judgments among us will prompt a false divine judgment, as our own injustices will be met with God's righteous scrutiny. David proclaims in his psalm (Psalm 17:26-27) that the measure of divine judgment reflects the degree of human wickedness, emphasizing accountability without contradiction.\\n\\nThe fault of neighborly condemnation is ubiquitous, characterized by a troubling blindness that often overlooks one’s own imperfections while magnifying the faults of others. In cautioning us against such behavior, Christ reiterates: \\"Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven\\" (Luke 6:37). During the somber days of Lent, the Orthodox Church implores: \\"Lord, let me see my own transgressions and not condemn my brother!\\" This plea underscores the need for self-awareness among those inclined to speak ill of others.\\n\\nCount L. N. Tolstoy, in his essay \\"What is my faith?\\" contends that the directive \\"do not judge, do not condemn\\" transcends mere verbal admonitions against our neighbors’ shortcomings; he implies it also applies to judicial actions. He bases his view partly on the translation of Greek words krino and katadikazo, asserting they denote condemnation in a penal sense, and partly on early interpretations emphasizing non-condemnation by the early Church. Moreover, he suggests that courts uphold a system that retaliates against wrongdoing, contrary to Christ's teachings of forgiveness and non-retaliation.\\n\\nHowever, the Greek term krino, as used by the Evangelists, has a multifaceted meaning, including discernment and judgment, not exclusively condemning punishment. This is further substantiated in John’s Gospel where Christ states, \\"You judge according to the flesh; I judge no man...I have much to say and judge of you\\" (John 8:15, 26), indicating that when He speaks of judgment, it may simply refer to discerning actions rather than condemning them. Similarly, in the parables and teachings attributed to Him, the context often hints towards guiding dialogue rather than punitive measures.\\n\\nAs Thomas Aquinas states, the essence of judgment is not merely punitive; it must incorporate the nature of justice. The Church acknowledges this balance through the call for mercy in judgment, a principle established by Christ. It stands to reason that if Christ Himself did not reject the role of civic authorities in enacting justice, we must reconcile the call for mercy with the existence of corrective measures within a community.\\n\\nIndeed, the administration of justice becomes a crucial aspect of societal living, intertwined with mercy rather than vengeance. While Christ urges personal forgiveness, judicial structures serve a purpose in maintaining order, administering fairness for the greater good. We must remember that loving our enemy does not entail enabling continued wrongdoing. True love seeks correction, guiding the wicked back toward virtue through understanding and compassion.\\n\\nThus, we conclude that Christ's call to \\"judge not\\" reproaches the sinful tendency to condemn, not the necessity of administering justice or addressing another’s faults from a place of love and restoration. The challenge for each follower of Christ is to embody a spirit of forgiveness and humility while grappling with the complexities of human behavior and societal norms."}]}
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