The Gospel According to St. Matthew 7:1 :

7:1- "Judge not, that ye be not judged."

WHAT then? Ought we not to blame them that sin? Because Paul also saith this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, "Why dost thou judge thy brother? And thou, why dost thou set at nought thy brother?" and, "Who art thou that judgest another man's servant?" And again, "Therefore judge nothing before the time, until the Lord Come."

How then doth He say elsewhere, "Reprove, rebuke, exhort," and, "Them that sin rebuke before all?" And Christ too to Peter, "Go and tell him his fault between thee and him alone," and if he neglect to hear, add to thyself another also; and if not even so doth he yield, declare it to the church likewise?" And how hath He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He hath commanded to be "as a heathen man and a publican." And how gave He them the keys also? since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose.

And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? Unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down.

What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He hath pointed out to them that have understanding the excellency of this law, saying, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He doth not simply command us not to judge any of men's sins, neither doth He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins. Herewith towards the end also He was upbraiding them, when He said, "Ye bind heavy burdens, and grievous to be borne, but ye will not move them with your finger," and, "ye pay tithe of mint and anise, and have omitted the weightier matters of the law, judgment, mercy, and faith."

Well then, I think that these are comprehended in His invective; that He is checking them beforehand as to those things, wherein they were hereafter to accuse His disciples. For although His disciples had been guilty of no such sin, yet in them were supposed to be offenses; as, for instance, not keeping the sabbath, eating with unwashen hands, sitting at meat with publicans; of which He saith also in another place, "Ye which strain at the gnat, and swallow the camel." But yet it is also a general law that He is laying down on these matters.

And the Corinthians too Paul did not absolutely command not to judge, but not to judge their own superiors, and upon grounds that are not acknowledged; not absolutely to refrain from correcting them that sin. Neither indeed was He then rebuking all without distinction, but disciples doing so to their teachers were the object of His reproof; and they who, being guilty of innumerable sins, bring an evil report upon the guiltless.

This then is the sort of thing which Christ also in this place intimated; not intimated merely, but guarded it too with great terror, and the punishment from which no prayers can deliver.

HOMILIES OF ST. JOHN CHRYSOSTOM ON THE GOSPEL ACCORDING TO ST. MATTHEW, HOMILY XXIII, Verse I.

The Explanation of The Gospel According to St. Mark:

St. Mark Chapter Four, Ver. 21- 23:

And he said unto them, Is a lamp brought to be put under a bushel, or under a bed? And not to be set on a lamp stand? For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come into open. If any man have ears to hear, let him hear.

Here He exhorts the apostles to be shining examples in life and in conduct. For just as a lamp is set out where its brightness may be seen, so will your life be conspicious to all, and all will look upon it. So you must strive to lead a good life; or you will not sit in a corner, but you will be a lamp. The lamp is not hidden under a bed, but it is placed on a lamp stand and sheds light on all. Each one of you is a lamp which ought to be placed on a lamp stand, which is the high place belonging to God-pleasing life, so that you might shine on others as well. Your lamp should not be placed under a bushel, which signifies gluttony and making much ado about food; nor should it be placed under a bed, which signifies ease and relaxation. For no one who makes much ado about food and desires to take his ease can, by his own life, be a lamp that shines upon all. "For there is nothing hid, which shall not be manifested." Whatever one does in secret, whether good or evil, will be revealed, both now, and how much more so in the age to come. Is there anything more hidden that God? Yet God Himself was revealed in the flesh.

Blessed Theophylact, The The Explanation of The Gospel According to St. Mark

The Explanation of The Gospel According to St. Mark:

St. Mark Chapter Four, Ver. 13-2O:

And he said unto them, Know ye not this parable? and how then will ye know all parables?
The sower soweth the word. And these are they by the way side, where the word is sown; but when they have heard, Satan cometh immediately, and taketh away the word that was sown in their hearts. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; And have no root in themselves, and so endure but for a time: afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.

Here are three types of those who destroy the word: the inattentive, who are on the trodden path, preoccupied with pleasure-seekers, who are among the thorns. There are also three types of those who acceoted and preserved the seed: those who bear fruit a hundredfold, who lead a life at the pinnacle of perfection; those who bear fruit sixtyfold, who live a life of moderate achievement; and those who bear thirtyfold, who achieve small things, yet they too contribute according to their strength. For example, some are virgins and desert dwellers, others are monastics who live together in communities, while others are laity who are married. But the Lord accepts them all as good ground which bears fruit. Thanks be to His love for Man!


Blessed Theophylact, The The Explanation of The Gospel According to St. Mark