2 For with what judgment you judge, you shall be judged: and with what measure you mete, it shall be measured to you again.
This rule, which God will infallibly follow, should put a check to the freedom with which we so frequently condemn our neighbor. (Haydock) --- As we behave towards our neighbors, interpreting their actions with charitableness, and excusing their intentions with mildness; or, on the contrary, judging them with severity, and condemning them without pity; so shall we receive our judgment. (Menochius) --- As the pardon of our sins is proportioned to the pardon we afford to others, so also will our judgment be proportioned to the judgment we pass on others. If our neighbour be surprised by sin, we must not reproach or confound him for it, but mildly admonish him. Correct your brother, not as an enemy, taking revenge, but as a physician, administering appropriate remedies, assisting him with prudent counsels, and strengthening him in the love of God. (St. Chrysostom)
Augustine: Since when these temporal things are provided beforehand against the future, it is uncertain with what purpose it is done, as it may be with a single or double mind, He opportunely subjoins, "Judge not."
Pseudo-Chrysostom: Otherwise; He has drawn out thus far the consequences of his injunctions of almsgiving; He now takes up those respecting prayer. And this doctrine is in a sort of continuation of that of the prayer; as though it should run, "Forgive us our debts," and then should follow, "Judge not, that ye be not judged."
Jerome: But if He forbids us to judge, how then does Paul judge the Corinthian who had committed uncleanness? Or Peter convict Ananias and Sapphira of falsehood?
Pseudo-Chrysostom: But some explain this place after a sense, as though the Lord did not herein forbid Christians to reprove others out of good will, but only intended that Christians should not despise Christians by making a show of their own righteousness, hating others often on suspicion alone, condemning them, and pursuing private grudges under the show of piety.
Chrysostom: Wherefore He does not say, 'Do not cause a sinner to cease,' but do not judge; that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy.
Pseudo-Chrysostom: But that not even thus should Christians correct Christians is shewn by that expression, "Judge not."
But if they do not thus correct, shall they therefore obtain forgiveness of their sins, because it is said, "and ye shall not be judged?" For who obtains forgiveness of a former sin, by not adding another thereto? This we have said, desiring to shew that this is not here spoken concerning not judging our neighbor who shall sin against God, but who may sin against ourselves. For whoso does not judge his neighbor who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave.
Chrysostom: Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge those that are above us.
Hilary: Otherwise; He forbids us to judge God touching His promises; for as judgments among men are founded on things uncertain, so this judgment against God is drawn from somewhat that is doubtful. And He therefore would have us put away the custom from us altogether; for it is not here as in other cases where it is sin to have given a false judgment; but here we have begun to sin if we have pronounced any judgment at all.