The kings and priests who rush officiously to the defense of God, with hue and cry against the sinners, do not trust God either to fight his own battles or to make his own judgments. When Pope Stephen III wrote Pepin to come to his rescue because “save for thy mighty arm we have only God to help us!” he certainly rated the power of God very low—”only God,” forsooth! And do those who offer to do God’s judging for him really trust his adequacy as a judge? God has never delegated his power and office of judging to anyone, Tertullian reminded the Roman clergy on one occasion.13 When Christ returns in glory, it will be to preside at the judgment, but while he was in the flesh he said, “I judge no man” (John 8:15 [John 6:12]). God is not easy on sinners; he says he cannot look upon sin with the least degree of allowance, but reminds men that “I the Lord will forgive whom I will forgive, but of you it is required to forgive all men” (D&C 64:10 [T&C 51:3]). “Judgment is mine, saith the Lord, I will repay” (cf. D&C 82:23 [T&C 78:5], Mormon 3:15 [Morm. 1:11]).
Judge Not; Ask, Seek, Knock; the Two Ways
Take the beam out first, keep the pearls back from those who cannot bear them, ask and keep asking, and know the tree by what grows on it: a chapter of detached maxims in Matthew, and a briefing for those being sent out in the JST.
Tap a Gospel to show or hide its column. Narrow to any two to read them side by side.
Note. The JST reframes the whole chapter as words the disciples are to carry to the people, and turns “judge not” into “judge not unrighteously… but judge righteous judgment.” 3 Nephi keeps the plain sayings and addresses them to the multitude: the two witnesses genuinely differ here.
? How to read this edition
The reading is the Joseph Smith Translation, in the text of the Covenant Christian Edition, carried beside each Gospel and set against the King James baseline. Headers give both numbering systems: the CCE chapter and verse, and the traditional KJV reference.
Now these are the words which Jesus taught his disciples that they should say unto the people: 1Judge not unrighteously, that you be not judged, but judge righteous judgment; 2for with what judgment you judge, you shall be judged, and with what measure you mete, it shall be measured to you again.
3And why beholdest thou And again, you shall say unto them, Why is it that you behold the speck that is in your brother’s eye, but consider not the beam that is in your own eye? 4Or how will you say to your brother, Let me pull out the speck, out of your eye, and, behold, a beam is and cannot behold a beam in your own eye? 5And Jesus said unto his disciples, Do you behold the scribes, and the Pharisees, and the priests, and the Levites? They teach in their synagogues, but do not observe the law nor the commandments, and all have gone out of the way and are under sin. Go and say unto them, Why do you teach men the law and the commandments when you yourselves are the children of corruption? Say unto them, You hypocrites, first cast out the beam out of your own eye, and then shall you see clearly to cast out the speck, out of your brother’s eye.
6Go into the world, saying unto all, Repent, for the kingdom of Heaven has come near unto you. And the mysteries of the kingdom you shall keep within yourselves, for it is not meet to give that which is holy unto the dogs, neither cast your pearls unto swine, lest they trample them under their feet; for the world cannot receive that which you yourselves are not able to bear. Wherefore, you shall not give your pearls unto them, lest they return and rend you. 7Say unto them, Ask of God. Ask and it shall be given you, seek and you shall find, knock and it shall be opened unto you; 8for everyone that asks, receives; and he that seeks, finds; and to him that knocks, it shall be opened.
9And then said his disciples unto him, They will say unto us, We ourselves are righteous and need not that any man should teach us. God, we know, heard Moses and some of the prophets, but us he will not hear. And they will say, We have the law for our salvation and that is sufficient for us.
Then Jesus answered and said unto his disciples, Thus shall you say unto them: What man among you, having a son — and he shall be standing out and shall say, Father, open your house that I may come in and eat with you — will he not say, Come in my son, for mine are yours and yours are mine? Or what man is there among you who, if his son ask bread, will he give him a stone? 10Or if he ask a fish, will he give him a serpent? 11If you then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in Heaven give good things unto them that ask him? 12Therefore, all things whatsoever you desire that men should do to you, do even so to them, for this is the law and the prophets.
13Repent therefore and enter in at the strait gate; for wide is the gate and broad is the way that leads to destruction, and many there are who go in thereat, 14because strait is the gate and narrow the way that leads unto life, and few there are that find it.
15And again, beware of false prophets that come to you in sheep’s clothing, but inwardly they are ravening wolves. 16You shall know them by their fruits. For do men gather grapes of thorns? Or figs of thistles? 17Even so, every good tree brings forth good fruit, but a corrupt tree brings forth evil fruit. 18A good tree cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit. 19Every tree that brings not forth good fruit is hewn down and cast into the fire. 20Wherefore, by their fruits you shall know them.
21Truly I say unto you, it is not everyone that says unto me, Lord, Lord, that shall enter into the kingdom of Heaven, but he that does the will of my Father who is in Heaven. For the day soon comes that men shall come before me to judgment, to be judged according to their works. 22And many will say to me in that day, Lord, Lord, have we not prophesied in your name, and in your name have cast out devils, and in your name done many wonderful works? 23And then will I profess unto them, I never knew you say unto them, You never knew me. Depart from me, you that work iniquity.
1And now it came to pass that when Jesus had spoken these words, he turned again to the multitude and did open his mouth unto them again, saying, Verily, verily I say unto you, judge not, that ye be not judged; 2for with what judgment ye judge, ye shall be judged, and with what measure ye mete, it shall be measured to you again.
3And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 4Or how wilt thou say to thy brother, Let me pull the mote out of thine eye, and behold, a beam is in thine own eye? 5Thou 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. 6Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again, and rend you.
7Ask and it shall be given unto you, seek and ye shall find, knock and it shall be opened unto you; 8for everyone that asketh, receiveth, and he that seeketh, findeth, and to him that knocketh, it shall be opened.
9Or what man is there of you, whom if his son ask bread, will he give him a stone? 10Or if he ask a fish, will he give him a serpent? 11If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in Heaven give good things to them that ask him? 12Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets.
13Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be who go in thereat; 14because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.
15Beware of false prophets who come to you in sheep’s clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gather grapes of thorns? Or figs of thistles? 17Even so, every good tree bringeth forth good fruit, but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down and cast into the fire. 20Wherefore, by their fruits ye shall know them.
21Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that doeth the will of my Father who is in Heaven. 22Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? 23And then will I profess unto them, I never knew you. Depart from me, ye that work iniquity.
14And now after Jesus had said this, He turned back to the crowd and addressed them again, saying: I warn you not to condemn others so that you aren’t condemned; 2for the reason you condemn anyone else will be the reason you’re also condemned — your standards for others will be used against you.
3And why do you focus on the bit of sawdust in your brother’s eye, but ignore the log in your own eye? 4Or how can you say to your brother: Let me pull the sawdust out of your eye, while there’s a log in your own eye? 5You hypocrite, first get the log out of your own eye, and then you can see clearly enough to remove the bit of sawdust out of your brother’s eye. 6Don’t give anything holy to dogs, nor place your pearls in front of pigs and watch them be trampled underfoot, because then the pigs turn and attack you.
7Ask and it will be given to you, seek and you will find, knock and it will be opened to you; 8indeed, everyone that asks, receives, and anyone that seeks, finds, and to the one that knocks, it will be opened.
9Or who of you, if your child asks for bread, will give them a stone? 10Or if your child asks for a fish, will give them a snake? 11If you then, with all your faults, still understand how to respond to your children’s requests, how much more does your Father who is in heaven know how to respond kindly to things asked of Him? 12Therefore everything you expect others to do for you, do that for them, for that will satisfy the Law and the Prophets.
13 You should enter through the narrow gate, for the gate is wide and the road is vast that leads to destruction, and many enter through those; 14because the gate is narrow and the pathway tight leading to life, and very few find it.
15Beware of false prophets who come to you in sheep’s clothing, but inside they’re ravenous wolves. 16You can identify them by their results. Can you gather grapes from thorns? Or figs from thistles? 17Likewise you know that every good fruit tree produces good fruit, but diseased trees produce diseased fruit. 18A good tree doesn’t produce bad fruit, neither does a diseased tree produce good fruit. 19Every tree that fails to produce good fruit is cut down and thrown into the fire. 20Therefore by the fruit produced you can identify them.
21Not everyone that says to Me, Lord! Lord! will enter the kingdom of heaven, but only those who obey the will of My Father who is in heaven. 22Many will say to Me on that day: Lord, Lord, have we not prophesied in Your name? And in Your name cast out devils? And in Your name accomplished many wonderful things? 23And I’ll respond to them: I never knew you. Get away from Me, you that embraced iniquity.
No Man Is Capable of Judging without His Own Heart Is Pure
Joseph Smith presided over church councils for fourteen years, so “judge not” was for him a working problem rather than a maxim, and his first recorded word on it is procedural advice to men about to decide a case. The last is a warning about the people who will arrive on the day of judgment with a list of accomplishments.
Seek Me Diligently and You Shall Find Me
D&C 88:62–65 (CCE T&C 86:11) · December 27–28, 1832 · scriptures.info ↗Verses 7–8 restated in the first person, with the promise made conditional on what is asked for.
Draw near unto me and I will draw near unto you; seek me diligently and you shall find me, ask and you shall receive, knock and it shall be opened unto you.
Let God Judge Between Me and You
D&C 64:9–11 (CCE T&C 51:3) · September 11, 1831 · scriptures.info ↗The same asymmetry the section turns on: forgiveness is required of us, judgment is not ours to keep.
I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men. And you ought to say in your hearts, Let God judge between me and you, and reward you according to your deeds.
A Beam in Our Own Eye
To a council of high priests and elders sitting in judgment on a case: the mote and the beam as a rule of procedure.
Minutes, 12 February 1834, Council of High Priests and Elders, Kirtland (Orson Hyde, clerk); Minute Book 1, p. 27 (cf. Teachings of the Prophet Joseph Smith, p. 69) · Joseph Smith Papers ↗Also recorded in Minute Book 1; the History’s first-person version.
He said, that no man was capable of judging a matter in council without his own heart was pure; and that we frequently, are so filled with prejudice, or have a beam in our own eye, that we are not capable of passing right descissions, &c.
Strive Not About the Mysteries of the Kingdom
A signed letter from the First Presidency and others to the scattered Saints, and, remarkably, it reproduces the JST’s own expansion of verse 6 almost word for word: the mysteries are to be kept within, and the pearls withheld.
Letter to the Saints Scattered Abroad, June 1835, Messenger and Advocate 1:138 · Joseph Smith Papers ↗To every ordained member and to all we say, be merciful and you shall find mercy. Seek to help save souls, not to destroy them: for verily you know, that “there is more joy in heaven, over one sinner that repents, than there is over ninety and nine just persons that need no repentance.” Strive not about the mysteries of the kingdom; cast not your pearls before swine, give not the bread of the children to dogs, lest you and the children should suffer, and you thereby offend your righteous Judge.
That Man Is in the High Road to Apostasy
At Montrose, given as one of the keys of the mysteries of the kingdom: the diagnostic is not whether the criticism is accurate but the posture of the one making it.
Discourse, 2 July 1839, Montrose, Iowa, as reported by Willard Richards (Pocket Companion) · Joseph Smith Papers ↗I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle that has existed with God from all Eternity that that man who rises up to condemn others. finding fault with the Church. saying that they are out of the way while he himself is righteous. then know assuredly that that man is in the high road to apostacy and if he does not repent will apostatize as God lives
Judge Not, Lest Ye Be Judged
Refuting the idea that sickness and death are evidence of transgression: verse 1 used against a specific and cruel inference.
Discourse, 29 September 1839, the Old Homestead, Nauvoo, as reported by James Mulholland (Joseph Smith Journal) · Joseph Smith Papers ↗It is an unhallowed principle to say that such and such have transgressed because they have been preyed upon by disease or death, for all flesh is subject to death, and the Saviour has said, “Judge not” lest ye be judged.
Many Will Say in That Day
At the temple stand, redefining righteousness away from what the world calls holiness, and landing on verses 22–23.
Discourse, 21 May 1843, the temple stand, Nauvoo, as reported by Howard and Martha Coray · Joseph Smith Papers ↗Righteousness is not that which men esteem holiness. That which the world call righteousness I have not any regard for. To be righteous is to be just and merciful. if a man fails in kindness justice and mercy he will be damed for many will say in that day Lord. have we not Prophesied in thy name and in thy name done many wonderful works but he will say unto them ye workers of iniquity &c
Any Man May Believe That Jesus Christ Is the Son of God
Preaching at the temple stand in June 1843, Joseph Smith put verses 21–23 into one sentence: a man may believe in Jesus, and be happy believing, and still be cut down at last for not doing what he commands. The History’s text is given; switch to “Scribal accounts” for Wilford Woodruff’s notes, which have “Jesus Christ is good” where the History has “the son of God.” Willard Richards’s notes of the sermon do not record the sentence.
Discourse, 11 June 1843, the temple stand, Nauvoo · History, 1838–1856, vol. D-1, p. 1574 (History of the Church 5:423–427; Teachings of the Prophet Joseph Smith, 311) · Joseph Smith Papers ↗Any man may believe that Jesus Christ is the son of God and be happy in that belief, and yet not obey his Commandments, and at last be cut down for disobedience to his righteous requirements
By Their Works Ye Shall Know Them
Seven weeks before his death, preaching from a German Bible on the last days. He warned of false prophets who would deceive almost the very chosen, said he would rather be a fallen true prophet than a false one, and then gave the test of verses 15–20. The false-prophet lines follow Matthew 24:24, which is what he was expounding; the test is this chapter’s.
Discourse, 12 May 1844, the temple stand, Nauvoo, as reported by Thomas Bullock · Joseph Smith Papers ↗Woe! Woe! be to that man, or set of men, who lift up their hands against God and his Witness in these last days—— for they shall deceive almost the very chosen ones— my enemies say I have been a true prophet— & I had rather be a fallen true prophet, than a false prophet; when a man goes about prophesying and commands men to obey him, he must be either a true or false prophet— false prophets always arise to oppose the true prophets, and will deceive almost the very chosen ones—
… & all the influence of the devil will be used against the kingdom of God— the Servants of God teach nothing but eternal life— by their works ye shall know them— a good man will speak good things,— I feel in the name of the Lord, to rebuke all such bad principles, liars &c and look out who you are going after— I exhort you to give heed to all the virtue and the teachings which I have given you;
Two scope notes. The May 12, 1844, sermon is Joseph expounding Matthew 24, not Matthew 7: only “by their works ye shall know them” is tied by the Papers editors to 7:15–20, and the false-prophet lines around it belong to the Olivet discourse; they are set here for the shared principle of discernment. And the tie of the July 2, 1839, sermon to verses 1–5 is a cross-reference by Richard C. Galbraith, in Scriptural Teachings of the Prophet Joseph Smith, rather than Joseph’s own citation, though the substance is unmistakably the mote and the beam.
A Function Not Delegated
Nibley reads “judge not” as a jurisdictional statement rather than a counsel of niceness: judging is an office God reserved, to be exercised at an appointed time, and men who take it up are not being harsh so much as acting outside their commission. He sets the Two Ways beside it: the choice is genuinely ours, and so is the freedom to make it, which is exactly why the verdict is not.
In our discussion of “The Prophets and the Plan of Life,” we quote other early Christian writers who described this world as a testing ground in which everyone was to be given the choice between good and evil, the presence of evil and the possiblity of a wrong choice being just as essential to the plan as the presence of good. No teaching is more frequently met with nor more emphatically brought home in the earliest Christian literature than the famous doctrine of the “Two Ways,” which proclaims that there lie before every human being and before the church itself two roads between which a choice must be made. The one is the road of darkness, the way of evil; the other, the way of light. Every man must choose between the two every day of his life; that choosing is the most important thing he does, and the two ways, good and evil, are absolutely essential to God’s plan.7 There is nothing weak or vicious in the arrangement, for every man is clearly given to understand that as he chooses so he will be judged. He will be judged by God in the proper time and place. Meantime he must be free, perfectly free, to choose his own way.
Now this is a thing which the kings of the world have never been able to see. Trespasses against persons and property are things that can be and always have been settled among men themselves by payment of one sort or another. But the particular concern of despots in every age has been to prevent and punish trespasses against God —those sins which shake the very foundation of the universe, according to the established dogma. Sin is wrong; therefore all possible means should be taken to prevent men from sinning. What could be more logical? From the earliest to the latest times kings have claimed to be what the Roman emperor called himself, the virtutum rector of the world, the magnus parens mundi, whose mission was to force all men to be virtuous. 8 For a man to set himself up as judge and parent of the human race is to usurp divine authority, but the kings of old always had an answer to that: “We are God’s representatives on earth,” they said, “and whatever we do is, after all, in the name of virtue; we want everyone to be virtuous, and it is our business to see to it that everybody is virtuous.” In this they were quite sincere.
“If I have told you earthly things, and ye believe not,” the Master had said, “how shall ye believe, if I tell you of heavenly things?” 165 It is not necessary here to labor the point of “milk and not meat,” “pearls before swine,” “to you it is given to know . . . but to them it is not given,” etc., to show that knowledge of the gospel was anciently imparted only to that degree in which people could receive it. 166 But if only a few could receive it at first, did it not in time spread to many? Far from it.167 Eusebius explains the situation in a citation from Hegesippus: “When the holy chorus of the Apostles ended their lives in various ways, and that generation passed away of those who had heard the divine wisdom with their own ears, at that very time the conspiracy of godless error took its beginning through the deception of false teachers who, when the last remaining Apostle had gone, first came out into the open and opposed the preaching of the truth with what was falsely styled the gnosis.” The last expression is the identical term used by Paul when he warns Timothy to beware of the very class of people here described.169 With the passing of the apostles the teachers of false doctrine, as if they had been awaiting a signal, “sprang up like mushrooms,” to use Irenaeus’ expression, each claiming to the gnosis that Christ had given the apostles after his resurrection.
This outbreak of gnostic pretenders, which was no passing flurry but lasted for over a hundred years, never could have occurred had apostolic authority remained in the church to overawe the upstarts, or had the true “gnosis”
The third entry converges strikingly with the JST’s own expansion of verse 6 (“the world cannot receive that which you yourselves are not able to bear”), though Nibley is arguing from other texts and does not cite the JST. The Two Ways entry is thematic as to verses 13–14: Nibley is describing the Didache and Barnabas tradition the verses stand in, not expounding them. And his verse-by-verse Matthew commentary does not reach chapter 7 (the editors deleted that survey), so these come from elsewhere in the corpus.