Be Ye Doers. . . Of The Word!

"NO one has the right to judge another." Is this true? Be open-minded to God's Word on the subject of "judging."

God is not a God of confusion (1 Corinthians 14:33). As we discover Scriptures that tell us to forsake "judging" and then others that promote "judging," God is not contradicting Himself. We must consider the context in order to get the true meaning of each passage.

The word "judge" used as in the original Greek of the New Testament came from two different nouns: (1) krites, which is used as a judge in general, such as (a) of God, Hebrews 12:23, (b) of Christ, Acts 10:42, (c) of a ruler in Israel, Acts 13:20, (d) of a Roman procurator, Acts 24:10, (e) of those whose conduct provides a standard of judging, Matthew 12:27, (f) in the forensic since, one who decides a "case," Matthew 5:25, (g) of one who arrogates to himself judgement on anything, James 2:4; (2) dikastes, which is used to denote a judge from a judicial setting.

While dikastes is a forensic (public) term, krites "gives prominence to the mental process" (Thayer). At Athens the dikastes acted as a juryman, the krites being the presiding judge. (See An Expository Dictionary of New Testament Words by W.E. Vine.)

Besides these two Greek words, three others (krino, abakrino, and diakrino) are used in the verb form.

Probably no one would take issue with God's having the right to "judge." He made it very clear (Genesis 2:17) that those would die spiritually who chose sin. Likewise, who could condemn Noah for refusing to permit the sinful to enter the ark, thus judging them? (Genesis 6, 7) Nor would anyone blame Moses for judging the Israelites for worshiping the golden calf (Exodus 32) and thus slaying about three thousand of them.

We can find many other Old Testament examples of "judging," but since we live under the New Covenant, let us consider the subject there.

New Testament texts - Too often the advocates who scream, "The Bible says not to judge," stop short with Matthew 7:1. This condemnation of judging condemns a judgement that is unloving and dishonest. This is evident because in verse 6 the disciple is directed not to give that which is "holy" (spiritual context) to "dogs" (non-believers) and not to cast "pearls" (precious possessions) before "swine" (morally impure). In other words, don't try to press the precious claims of the gospel upon those who despise it, lest they persecute you for making a nuisance of yourself. One is immediately called upon to "judge" whether people are "dogs" and "swine."

In Matthew 7:15, 16 one is called upon to "judge" a false teacher. Thus, one must be a "fruit inspector" according to the Word of God.

In Matthew 18:15-17 Jesus outlines the manner in which an offended person should react. In this, "judging" must be done - first by the offended, then by the witnesses, last by the congregation. God says, "Judge!"

In Romans 16:17 Paul says to "mark" the division-maker and to avoid him. This requires judgement on our part. The same term is used in Philippians 3:17, again requiring judgement.

One reads in 1 Corinthians 5:1-13 of a case of incest (illegal sexual activity among family relations). The entire church is called upon to "judge" the one charged with incest. They are told to "deliver him to Satan" (v. 5); "purge him" (v. 7); "not to keep company with him" (v. 9); and to "Judge him" (v. 12). By inspiration, Paul warns of the consequences of allowing a little leaven (sin) to infiltrate the entire body (v. 6). The congregation that tolerates known sin will never influence the community for Christ.

Paul was very shocked when he learned that the Corinthian Christians were not judging one another within the congregation, but were going to heathen judges in matters of dispute among themselves (1 Corinthians 6:1-5).

Then in verses 9-11, he lists those who are not going to Heaven. How does one determine if such a group is going to Heaven without judging? One must judge!

The commandment in 2 Corinthians 6:14-18 not to be unequally yoked with nonbelievers requires us to make a judgement as to who is a believer and who is not.

In 1 Thessalonians 5:14 the Christian is called upon to warn the unruly (out of line). But how can you tell if one is "out of line" unless you judge?

The command to withdraw from the company of those that walk disorderly is found in 2 Thessalonians 3:6. Again, how can you determine "disorderliness" without judging?

In 1 Timothy 1:20 a man is said to have been delivered to Satan by Paul due to his blasphemies. How could Paul do this unless he judged the man?

Then in Ephesians 5:11 the Christian is instructed not to fellowship with those who promote works of darkness. How can you avoid such people unless you judge what "darkness" is?

Judge leaders carefully - A list of qualifications for elders and deacons is found in 1 Timothy 3:1-13. There is no way in which a conscientious church member can vote on a man unless he judges the man in light of these Scriptures. This is not the unloving, dishonest judgement spoken of in Matthew 7:1. Instead, it is the same logical judgement one would use as he goes to the polls in an election. Too many church members have voted men into office for fear they would condemn themselves if they voted "no." As a result, a number of unqualified men have been placed in church leadership capacities. God commends us to judge!

According to 1 Timothy 5:20, sinning elders are to be rebuked before the church so that other church members may fear. Can such take place unless the sinning elder is caught and judged for his sin?

First Timothy 6:5 stresses withdrawal from the worldly minded, thus calling for one to make a judgement.

A group of those who are not really of God's family are listed in 2 Timothy 3:5. The true disciple is commanded to "turn away" from them. But how is this possible without making a judgement?

In 2 Timothy 4:2 the apostle instructs us to "reprove" and "rebuke." According to Dr. D.A. Nash (Professor of Greek and New Testament, Kentucky Christian College), "reprove" is convicting one of doctrinal error, and "rebuke" is convicting one of moral error. Thus, one must judge to determine if error (doctrinal or moral) is being made.

Then, the very next book in the Bible (Titus 1:13) uses the same term "rebuke" again in order to encourage steadfastness. The term is repeated in 2:15. In the last chapter (3:10) a heretic is said to be "rejected." How can one be determined a heretic unless judgement is made?

John warns of the false teacher who would knock on our door, telling us to judge him for his worth, in light of the Scriptures (2 John 10). God again commands judgement!

In Romans 2:1-3 judging is not condemned. What is condemned is telling someone that a certain act is sin, judging them for it, and then committing the very same sin. By this, we condemn ourselves. This is seen also in Matthew 7:1-5. In whatever way you judge others, you must be ready to be judged.

May God help us to understand that judging one another in areas of opinion where there is no "Thus saith the Lord" is wrong (Romans 14).

Probably more important than all of the preceding Scriptures are those comparing the Great Commission (Matthew 28:18-20; Mark 16:15,16). Jesus said for us to go with the gospel. Yet many are reluctant. They feel they are judging a person if they tell that one he or she is lost. In one sense, he is making a judgement. But, it is not a mean, cruel, dishonest, or unloving judgement. Rather, it is a judgement rendered in the light of God's Word. "He that winneth souls is wise" (Proverbs 11:30). Seriously now, we cannot win souls unless we first judge a person to be lost. Let's stop making excuses and get about the Lord's business. God commands judging.

Jesus instructed His followers always to judge with righteous judgement (John 7:24). That means to be honest and loving, considering all the facts. Let's be that kind of judges!