Judge Not

Areas of false doctrine creep in throughout the body of Christ in ways one would never expect. This is particularly the case when it comes to issuing the charge of judgment. Many people in the world and in the church use this word for various reasons. In most instances where people believe judgment is occurring, it happens that it is not. In fact, people use this label to ward off someone else. If a Christian comes to another Christian with some sort of grievance as commanded by God, the reply is more often "you're judging me" than "thank you." God commands that " Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him" (Leviticus 19:17; see also Matthew 18:15-17; Luke 17:3-4; Galatians 6:1-2; 1 Thessalonians 5:14; 2 Timothy 2:24-26). The charge of judging is also used when someone refuses to confront someone else: "I don't want to judge." This is especially true when it comes speaking against someone revered or loved. Another wrong usage occurs most frequently with those that are not saved, "you telling me I'm going to Hell!?" They claim that if the gospel is preached to them that the person preaching is automatically judging them. For the most part, they are correct; such that the sting they are feeling of judgment is a correct feeling. They just have the wrong source; God is the one judging them. So then, who has it right? Very few times do Christians actually apply the Word of God correctly, especially, when it involves our interaction with others. Nevertheless, the question can only be answered if we examine a cross-section of the scriptures and not just one passage.

Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother: And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart. (Zechariah 7:9-10)

The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether. (Psalm 19:9)

He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. (Deuteronomy 32:4)

And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. (1 Peter 4:8)

The scriptures above help us to define true judgment (Greek krino) as judgment from God that is based on the Word of God—truth—and accompanied with mercy, righteousness, and charity. We will all face true judgment on the last day at the judgment seat of Christ when our deeds will be judged by the Word of God to determine eternal life or eternal damnation (John 5:28-29; 2 Corinthians 5:10). "He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day" (John 12:48). God our father has given the authority to execute true judgment to Jesus Christ: "For the Father judgeth no man, but hath committed all judgment unto the Son" (John 5:22) "and hath given him authority to execute judgment" (John 5:27). Christ, in turn, has given authority to apostles and to church leaders to retain sins (John 20:22-23) as well as to loose (release liability) someone from heaven (Matthew 16:19; Matthew 18:18-19; John 20:23). In short, the church (either two or more ministers of Jesus Christ operating as elders or 100% of church members), not an individual, can judge church members that stubbornly refuse to repent. This becomes clearer when looking at the other passages in the same chapter: "Know ye not that a little leaven leaveneth the whole lump" (1 Corinthians 5:6)? Therefore, sin in the body of Christ has to be judged in order to reduce the likely spread of the "infestation." "Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life" (1 Corinthians 6:2-3)? "For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person" (1 Corinthians 5:12-13). Christians that walk after the flesh exempt themselves from freedom from condemnation (Romans 8:1).

For a presumptuous, grievous or repetitive offence, or for hardness of heart, rebuke openly those that sin so others in the church will not do the same things (1 Timothy 5:20). Secondly, if necessary, retain their sins so that they suffer the short-term consequences of their sins as did king David: "And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die. Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die" (2 Samuel 12:13-14). Sins incur a spiritual debt (Matthew 6:12); first with God and secondly with the person(s) the sin was committed against. Like debt, sins must be paid or released. The offender, the person committing the sin, has the responsibility to seek forgiveness through repentance (Acts 8:22; 1 John 1:9); first to God and then, if necessary, to the other person(s). It should be noted that the person(s) affected by the sin should not wait for the offender to repent before they forgive (Matthew 6:14-15; Mark 11:25-26), lest they leave themselves open to the temptation to hold a grudge and lust for vindication. What's more, others to whom the sin was not against should not be a partaker of the offender's sin by returning sin for sin (Romans 12:17; 1 Timothy 5:22). If repentance is not sought by the offender, punishment for the sin ensues to encourage repentance, and if the person (Christian or otherwise) dies in their sins, the payoff is the second death: "for the wages of sin is death" (Romans 6:23; Revelation 21:8). Finally, if there is still no repentance, loosing them from heaven (binding the church together with God without the offender), otherwise called execration (traditionally called excommunication), may be necessary (see "Binding spirits" in the "False Ways and The Way" chapter). "But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people" (Numbers 15:30). "To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5). This final step of correction was executed upon Hymenaeus and Alexander by Paul the apostle: "Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme" (1 Timothy 1:19-20).

An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him. (Proverbs 17:11)

Therefore thus saith the Lord GOD; Because thou hast lifted up thyself in height, and he hath shot up his top among the thick boughs, and his heart is lifted up in his height; I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness. (Ezekiel 31:10-11)

Execration, as the example given in the book of Job, removes the protection of God from the individual.

Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. (Job 1:9-12)

But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the LORD said unto Satan, Behold, he is in thine hand; but save his life. So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. (Job 2:5-7)

This form of judgment results in the individual being loosed from Heaven and delivered back to "Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." Of course, "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established" (Deuteronomy 19:15). Thus, no individual outside of an apostle has authority to judge (Matthew 7:1-5; Romans 2:1-3; Romans 4:4, 10, 13), and church leaders, not a single leader, are also expected to judge to curtail the spread of sin. Outside of this, judgment by others is false judgment. "Judge not according to the appearance, but judge righteous judgment" (John 7:24). We are not to raise an evil report (Exodus 23:1) against someone, unless proven by multiple faithful witnesses (Deuteronomy 17:6), for we are commanded to think on "whatsoever things are of good report" (Philippians 4:8) and to "honour all men" (1 Peter 2:17). "For we cannot but speak the things which we have seen and heard" (Acts 4:20); that is, our assignment in the "court of the Lord" is to be faithful witnesses not judges and members of the jury. Outside of the noted exceptions, we individually do not convict and sentence others. "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again" (Matthew 7:1-2). The preceding scriptures indicate that individually we are not to falsely judge anyone—we are not to condemn (convict and sentence) anyone. Because if we falsely judge someone it is guaranteed that we will be judged. When judgment is based on our own standard (what measure ye mete), it is automatically false judgment, which is sin. "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" (Matthew 7:3-5). Note that we can judge when we are free of hypocrisy—when we have cast out the beam out of our own eye—and when we have fulfilled our obedience to the Lord. "And having in a readiness to revenge all disobedience, when your obedience is fulfilled" (2 Corinthians 10:6). Jesus said, "He that is without sin among you, let him first cast a stone" (John 8:7). Jesus, the Word of God, has no beam in his eye and fulfilled his obedience; therefore, by his standard only can others be judged.

And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth: with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (Isaiah 11:3-4)

Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. (John 8:15-16)

The next set of scriptures tell us that if we judge we are doing the same things or we are condemning ourselves to do the same thing: "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap" (Galatians 6:7).

Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? (Romans 2:1-3)

Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? (Romans 2:21-23)

The hypocrisy inherent in false judgment will cause those that judge to see fault in others but be blind to the same fault in themselves (Matthew 7:5). This principle of false judgment is explained by James: judging, like all sin, shifts us from the New Covenant back to being under the law. "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law" (James 2:10-11).

Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door. (James 5:9)

Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? (James 4:11-12)

The scriptures above clarify this situation a bit. Holding a grudge or speaking evil of someone goes hand and hand with false judgment. When we judge from this perspective, we place ourselves in the lawgiver's place and judge others; thus, we are also guilty of sedition—we usurp the authority of Jesus Christ. As such, we are cautioned to not "speak evil" nor "think evil" (1 Corinthians 13:5) of someone else; that is, do not ascribe an opinion/conclusion that brings discredit by way of accusation, blame or condemnation. After all, it is Satan who is called the accuser of our brethren: "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night" (Revelation 12:9-10). When we falsely judge (condemn) based on our own standard, we "agree on earth" (Matthew 18:19) with Satan and therefore, have "fellowship with the unfruitful works of darkness" (Ephesians 5:11). To judge is to hate: "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD" (Leviticus 19:18). Judging others (actions and/or motives) on our own standard is an affront to God; like Satan we are saying to God, "Can't you keep your children in order?" Moreover, when we judge others, we freeze them in time—cast them into eternity. We have determined who they are and we do not ever expect them to change: we have judged them as totally depraved like Satan in agreement with John Calvin (see "Calvinism: Total Depravity").

Jesus says regarding judging—Don't. The average Christian is the most penetratingly critical individual. Criticism is a part of the ordinary faculty of man; but in the spiritual domain nothing is accomplished by criticism. The effect of criticism is a dividing up of the powers of the one criticized; the Holy Ghost is the only One in the true position to criticize, He alone is able to show what is wrong without hurting and wounding. It is impossible to enter into communion with God when you are in a critical temper; it makes you hard and vindictive and cruel, and leaves you with the flattering unction that you are a superior person. Jesus says, as a disciple cultivate the uncritical temper. It is not done once and for all. Beware of anything that puts you in the superior person's place.¹³⁰

At this point, let us consider a form of judgment that is based on the Word of God but, nonetheless, is still sin. We see this form of false judgment among Christians. Many Christians use the Word of God to discriminate against other Christians. This form of false judgment is called legalism: "Legalism, in Christian theology, is a pejorative term referring to an improper fixation on law or codes of conduct, or legal ideas, usually implying an allegation of misguided rigor, pride, superficiality, the neglect of mercy, and ignorance of the grace of God or emphasizing the letter of law over the spirit. Legalism is alleged against any view that law, not faith in God's grace, is the pre-eminent principle of redemption."¹³¹ For example, in Pentecostalism, legalism is afoot due to the false belief that all Christians must speak in unknown tongues (see "God Bearing Witness") to validate their faith. When our view of others leads us to feelings of superiority, we can be sure that pride, haughtiness, idolatry, and legalism—taking a stance as a lawgiver—are afoot; not mercy (see "Strong Holds (Idols of the Heart)" in the chapter on "Understanding Deliverance"). Moreover, when a Christian concludes that another Christian must be punished for their sins instead of forgiven and restored (Galatians 6:1-2; 2 Timothy 2:24-26), again, false judgment is afoot. Finally, as mentioned above, bearing a grudge is evidence that false judgment has been committed and forgiveness has been withheld. "Be ye therefore merciful, as your Father also is merciful. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give [mercy], and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again" (Luke 6:36-38). Thus judgment must be based on the standard given by God, his Word (truth), and it must also entail mercy and righteousness. "For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment" (James 2:13). "Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbor" (Leviticus 19:15). Jesus demonstrated mercy over judgment when he was brought the married woman caught in the act of fornication by people who themselves were not in righteousness:

Jesus ... came again into the temple, and all the people came unto him; and he sat down, and taught them. And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, They say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. ... he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. ... And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. (John 8:1-11)

Okay, let us continue our examination of other scriptures; for there appears to be two other times that we are told to judge. The first is seen in the scriptures below:

Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? ... If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren. (1 Corinthians 6:1, 4-8)

This form of judgment stems from the Greek word diakrino, which means to settle disputes. This is akin to the judgment of a king settling a dispute among two of his subjects; much like King Solomon did between the two harlots in chapter 3 of the book of 1 Kings. Settling of disputes among Christians should be handled internally and not in a court of law. Here are a few more scriptures on dispute settlement:

If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment: And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall show thee; and thou shalt observe to do according to all that they inform thee: According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall show thee, to the right hand, nor to the left. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. And all the people shall hear, and fear, and do no more presumptuously. (Deuteronomy 17:8-13)

The second instance where it appears we are being told to judge is in the second chapter of the book of 1 Corinthians. "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? but we have the mind of Christ" (1 Corinthians 2:14-16). This scripture seems to present an apparent contradiction; but there is not. It is clear from this passage that God has it for all spiritual people to judge everything. The distinction is again found in the Greek text; a different Greek word is used here for judge than the one used in Matthew 7. In Matthew 7:1, judge is from the Greek word krino, which means to pronounce judgment—condemn; whereas, judge in the referenced scriptures comes from the Greek word anakrino, which means to examine or discern. So, judging—discernment—is "natural" to the spiritual person: "For as many as are led by the Spirit of God, they are the sons of God" (Romans 8:14) and "them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil" (Hebrews 5:14). Note that being spiritual is being led by the Spirit of God, the evidence of which is being able to discern both good and evil (see "In the Spirit"). And being led by the Spirit of God requires that our hearts be purified through the process of renewing our minds and obeying the truth. In short, the Spirit of truth does not function in a heart that remains deceitful above all things for "true worshippers shall worship the Father in spirit and in truth" (John 4:23). Being spiritual has nothing to do with speaking in unknown tongues as some erroneously believe (see "God Bearing Witness").

Conclusion

True judgment is based on truth—the Word of God—and is coupled with mercy, righteousness, and charity. Christ, apostles, and church leaders (not a single church leader) are authorized to judge (krino). Anything outside of this is false judgment, which is sin. When the church does not judge, however, it opens the door to Satan to tempt individual members to judge and hold grudges. As Christians, we are to use discernment and wisdom (anakrino) in personal matters: "Brother do not steal, if you steal you violate God's word," "Sister do not worry, worrying is sinful," "Brother, you lied and lying lips are abomination to the Lord" or "Sister, don't idolize your pastor for God hates idolatry." For matters among Christians that cannot be resolved between them, the church should settle disputes (diakrino) without the need for Christians to use the world system and cause the Word of God to be blasphemed. We, as faithful witnesses, are to describe what happened: what we saw or heard—"just the facts." For example, "he/she/they did or did not perform some action," or "he/she/they did or did not say __________." We do not impute sinister motives to their actions nor cast their future in stone: "You did that on purpose" or "Brother, you are a liar" or "Sister, you are a hypocrite." Said another way, do not reach a foregone conclusion about someone, not allowing for change; after all, "with God all things are possible" (Mark 10:27). Once a Christian judges, a grudge is formed and borne. The grudge is used as a form of punishment against the offending person. In other words, bearing a grudge amounts to withholding love to punish others we have judged. Christians must avoid spiritual coercion: "a bullying attitude with regard to those who don't see things in the same way. ... [To honor all men] involves receiving others as lively images of God or as his possible messengers, regardless of whether they are believers or not. The loving receptivity towards others is not dependent on their sharing our beliefs or opinions."¹³²

God wants us to identify sin as he identifies it: as something that disturbs his very being (Proverbs 15:9). "To do justice and judgment is more acceptable to the LORD than sacrifice" (Proverbs 21:3). But he does not want us to carnally place ourselves in a position we ought to not be: exercising lordship over our brothers (Mark 10:42-45). That, however, does not take from our responsibility and authority as the people of God. "How long will ye judge unjustly, and accept the persons of the wicked? Selah. Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked" (Psalm 82:2-4). Sin is more serious than cancer, AIDS or any of the number of incurable, life-draining diseases (see "Sins"). Just like the much-publicized "Friends Don't Let Friends Drive Drunk" public service announcement by the U.S. Department of Transportation and the Ad Council, the message for Christians runs in the similar vein: "Christians Don't Let Christians Live in Sin." Notwithstanding, change in a person is not always instantaneous; therefore, mercy, truth and righteousness must be accompanied by charity; and charity suffers long (1 Corinthians 13:4-8). For thus says the Lord, "Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD" (Leviticus 19:17-18). Thus, "warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men" (1 Thessalonians 5:14).

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