Judging Others

The passages Matthew 7:1-6 and Luke 6:37-42 are integral parts of Jesus' broader teachings, often referred to as the Sermon on the Mount (Matthew) and the Sermon on the Plain (Luke). These teachings were delivered in 1st-century CE Galilee, a rural, predominantly Jewish region under Roman occupation. The geographical setting for these sermons would have been open hillsides or plains, accessible to large crowds of common people and Jesus' disciples. The parables and metaphors used, such as the speck and plank, and the measure used for giving, reflect the daily life, agricultural practices, and market customs familiar to this audience. Authorship of the Gospels of Matthew and Luke is traditionally attributed to Matthew, the tax collector and disciple, and Luke, a Gentile physician and companion of Paul, respectively. However, most modern scholars agree that the Gospels are anonymous works, likely written by educated Greek-speaking Christians, drawing on earlier sources like the Gospel of Mark and a hypothetical 'Q' source (a collection of Jesus' sayings), in addition to unique material for each gospel. Matthew's Gospel is generally dated between 80-90 CE and was primarily written for a Jewish-Christian audience, aiming to demonstrate Jesus as the Messiah who fulfills Jewish prophecy and law. Luke's Gospel, also dated between 80-90 CE, was likely intended for a broader Gentile-Christian audience, possibly for an individual named Theophilus (Luke 1:3), emphasizing Jesus' universal message and compassion for the marginalized. The political and social climate of the time was dominated by Roman rule over Judea, Galilee, and Samaria. This meant a constant Roman military presence, Roman administration, and Roman taxation, leading to significant social stratification and economic hardship for many, especially the peasant class. Tensions between the Jewish population and the Roman occupiers were high, culminating in the Jewish-Roman War of 66-70 CE and the destruction of the Second Temple. Early Christian communities were nascent, trying to define their identity and practices within this complex environment, often facing internal challenges and external pressures from both Jewish and Roman authorities. Religiously, 1st-century Judaism was diverse, encompassing groups like the Pharisees (emphasizing meticulous adherence to Torah and oral law), Sadducees (the priestly aristocracy centered on the Temple), Essenes (ascetic separatists), and Zealots (anti-Roman revolutionaries). The common people practiced varying degrees of observance, with the Temple in Jerusalem and local synagogues serving as central hubs for worship, study, and community life. Beyond Judaism, Greco-Roman culture, with its philosophical schools and pervasive Greek language, significantly influenced urban centers and educated classes. The concept of honor and shame was paramount in this society, deeply influencing social interactions and public perception. The teaching "Do not judge" directly challenged prevailing social norms that often involved public shaming and judgment within tightly-knit communities. The vivid imagery of the speck and the plank (a hyperbole, or exaggerated statement, to emphasize a point) humorously but incisively critiques hypocrisy, urging self-reflection before criticizing others, a message particularly potent in a society where external appearances and social reputation held immense weight. The injunction against giving "what is sacred to dogs" or "pearls to pigs" reflects a Jewish cultural understanding of ritual purity and discernment, suggesting that spiritual truths should not be carelessly shared with those who would disrespect or profane them.