Mateus 7:3-5

DISCOURSE: 1326
THE BEAM AND THE MOTE

Mateus 7:3. And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? Or 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? Thou 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.

OBSERVATION and experience shew, that the less any person is acquainted with his own infirmities, the more he will be disposed to censure the infirmities of others. But as such a disposition is totally repugnant to that love which Christianity inculcates, our Lord cautioned his hearers against it, and taught them, in the parable before us, to scrutinize and reform themselves before they presumed to take upon themselves the office of censuring and reclaiming others.
In this parable we may observe,

I. The evil of censoriousness—

Censoriousness is a compound of pride and malice. It originates in a high conceit of our own worth, and a desire to reduce others to a level with ourselves, or to a state below us. It is an evil,

1. Base in itself—

[The man who censures others professes a high regard for virtue, and a zeal for the honour of God. But what regard has he for virtue who does not cultivate it in his own soul? or what zeal has he for the honour of God, who does not bring his own heart into an obedience to his will? Even supposing that he were not himself notoriously faulty in other respects (which supposition however will never be found true) how flagrant is his breach of duty at the very instant he pretends such a regard for duty! He violates the most acknowledged principle of common equity; he acts not towards others as, in a change of circumstances, he would think it right for them to act towards him; and therefore at the very instant he condemns others, he unwittingly condemns himself. Who does not see the hypocrisy of the Pharisees, who were indignant with our Lord for working miracles on the sabbath, while they themselves were conspiring against his life? Such, in their degree, are all they, who are offended with a mote in their brother’s eye, while they have a beam in their own. Well therefore does our Lord address them by that humiliating appellation, “Thou hypocrite.” A baser character than this can scarcely exist.]

2. Injurious to our neighbour—

[Every person values his reputation, and esteems the loss of it as a great misfortune. But in judging any man with severity, or exposing needlessly his faults, we rob him of his good name, and impoverish him without enriching ourselves. How injurious such conduct is we may see, if we will only consider what we feel when we are rigorously or unjustly censured. The sensibility we manifest, and the keen resentment we express, are sufficient indications of the injury which we suppose ourselves at least to have sustained.]

3. Insulting to our God—

[God claims it as his prerogative to judge. As he alone is privy to all the circumstances of any case, he alone can judge of it aright: besides, he has appointed a day wherein he will display his righteousness, in awarding to every one a judgment suited to his real character: and he requires us to defer our judgment till that time [Note: Romanos 14:10; 1 Coríntios 4:5.]. But in taking upon ourselves to censure and condemn others we invade his prerogative, we usurp his power, we set ourselves in his throne, we supersede, or anticipate at least, his judgment. In this light censoriousness is often stated by God himself; and a holy indignation is invariably expressed against those who shall presume to indulge it [Note: Romanos 14:4.Tiago 4:11; Tiago 2:13.]

Our Lord having exposed the unreasonableness and impiety of this sin, gives,

II.

The advice properfor those who are addicted to it—

The evil here reprobated is but too common, and that too, even among the professors of religion: yea, perhaps, (their profession not being sufficiently tempered with humility and love) they are more exposed to it than others, from a mistaken idea, that their professed regard for religion entitles them, as it were, to the office of censors. But to every one who has been guilty of it we should say,

1. Consider your own great and manifold infirmities—

[There is no greater antidote to censoriousness than this. While we continue ignorant of ourselves, we shall consider our own faults as few and venial, and shall be disposed to magnify whatever we may see amiss in others. But a knowledge of our own hearts will convince us, that if there is “a mote in our brother’s eye, there is a beam in our own.” We may conceive many extenuating circumstances that may lessen the enormity of his conduct; but we shall know many aggravating circumstances to which God and ourselves alone are privy, which may serve to heighten our guilt, and to humble us as the very chief of sinners. When the woman taken in adultery was brought to our Lord, he bade those of her accusers who were without sin to execute the law upon her. We all know the effect which a conviction of their own personal guilt produced upon them [Note: João 8:7.]. Thus shall we also drop the stone which we have taken up to cast at our neighbour, when once we are acquainted with our own vilencss.]

2. Recollect the relation in which he, whom you would condemn, stands to you—

[As every person wishes to conceal his own faults, so he will be ready to extenuate the faults of those who are near and dear to him. We do not usually hear men descanting on the infirmities of their parents or children, their wife or brethren. Now the person whom the calumniator would traduce, is his brother. No less than thrice in the short space of the text is this endearing appellation given to our neighbour. Is he not entitled then, from this consideration, to some portion of that regard which we pay to our more immediate relatives? Should we officiously pry into his defects? Should we presume to criminate his motives? Should we judge of his general character by a single act; or take an instance or two of indiscretion, and consider them as fixed and accustomed habits? Surely our “brother” should receive far different treatment at our hands. We should cast a veil over his infirmities, and exercise towards him that charity which hopeth all things and believeth all things [Note: 1 Pedro 4:8; 1 Coríntios 13:7.]

3. Purge your own heart from evil, that you may be the better qualified to reprove or advise others as occasion shall require—

[As persons who dispense the laws must of necessity pass judgment on those who are brought before them, so must all the members of Christ’s Cliurch administer fraternal correction or reproof to each other [Note: Levítico 19:17; Efésios 5:11.]. It is not all judgment that the text forbids, but all harsh and severe judgment. It prohibits an over-officious prying into the faults of others, and a needless exposing of them to the world; but it leaves us at liberty to give that reproof which is necessary for the reclaiming of an offending brother. But to admonish others with effect, we must attain some measure at least of purity ourselves. Let every one then begin with rectifying his own conduct. Let every one be solicitous to cast the beam out of his own eye, that he may afterwards assist with more propriety and effect in pulling out the mote from his brother’s eye. We must not indeed stay till we are perfect before we attempt to benefit our brother; but we should study to attain an unbiassed judgment, and should hide the lancet in a sponge if we would open an imposthume; and in every case we should regulate our endeavours with charity and discretion.]