Is It Right to Judge?

[Navy CW4]

By Franklin G. Huling

The question "Is it right to judge?" is one that puzzles many sincere Christians. A careful and open-minded study of the Bible makes it clear that concerning certain vital matters, it is not only right but a positive duty to judge. Many do not know that the Scripture commands us to judge.

The Lord Jesus Christ commanded, "Judge righteous judgment" (John 7:24). He told a man, "Thou hast rightly judged" (Luke 7:43). To others, our Lord asked, "Why even of yourselves judge ye not what is right?" (Luke 12:57).

The Apostle Paul wrote, "I speak as to wise men; judge ye what I say" (I Cor. 10:15). Again, Paul declared, "He that is spiritual judgeth all things" (I Cor. 2:15). It is our positive duty to judge.

False Teachers and False Teaching

"Beware of false prophets" (Matt. 7:15) is the warning and command of our Lord. But how could we "beware," and how could we know they are "false prophets," if we did not judge? And what is the God-given standard by which we are to judge? "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them" (Isa. 8:20). "Ye shall know them by their fruits" (Matt. 7:16), Christ said. And in judging the "fruits," we must judge by God’s Word, not by what appeals to human reasoning. Many things seem good to human judgment which are false to the Word of God.

The Apostle Paul admonished believers:

"Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple."—Rom. 16:17,18.
This apostolic command could not be obeyed were it not right to judge. God wants us to know His Word and then test all teachers and teaching by it. Notice also that it is the false teachers who make the "divisions," and not those who protest against their false teaching. These deceivers are not serving Christ, as they profess, "but their own belly," or their own "bread and butter," as we would put it. We are to "mark them" and "avoid them."
"Come out from among them, and be ye separate, saith the Lord" (II Cor. 6:17; also see vss. 14–18). "From such turn away" (II Tim. 3:5). "Withdraw yourselves" (II Thess. 3:6). "And have no fellowship with the unfruitful works of darkness, but rather reprove them" (Eph. 5:11). "Abhor that which is evil; cleave to that which is good" (Rom. 12:9). "Prove all things; hold fast that which is good" (I Thess. 5:21). It would be impossible to obey these injunctions of God’s Word unless it were right to judge! Remember, nothing is "good" in God’s sight that is not true to His Word.

The Apostle John wrote, "Beloved, believe not every spirit, but try [test, judge] the spirits whether they are of God: because many false prophets are gone out into the world" (I John 4:1). Again, "For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh [one example of false doctrine].…If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds" (II John 7,10, 11). This Scripture commands us to judge between those who do and those who do not bring the true doctrine of Christ.

Whenever a child of God contributes to a denominational budget that supports modernist (liberal, ecumenical, compromising) missionaries or teachers, he is guilty before God, according to this Scripture, of bidding them "God speed" in the most effective way possible. He thereby becomes a "partaker" with them of their "evil deeds" of spreading soul-damning poison. How terrible, but how true!

Arouse yourself, child of God. If you are guilty, ask God to forgive you and help you never again to be guilty of the blood of souls for whom Christ died. When we are willing to suffer for Christ, we can readily see the truth of God’s Word on this tremendously important matter. "If we suffer, we shall also reign with him" (II Tim. 2:12).

 
Misunderstood and Misused Scripture
One of the best-known and most misunderstood and misapplied Scriptures is "Judge not" (Matt. 7:1). Let us examine the entire passage:

"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. 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."—Matt. 7:1–5.
Read this again carefully. Notice that it is addressed to a hypocrite!—not to those who sincerely want to discern whether a teacher or teaching is true or false to God’s Word. Instead of being a prohibition against honest judgment, it is a solemn warning against hypocritical judgment. In fact, the last statement of this Scripture commands sincere judgment: "Then shalt thou see clearly to cast out the mote out of thy brother’s eye."
If we take a verse or a part of a verse out of its setting, we can make the Word of God appear to teach the very opposite of what it really does teach. Those who do this cannot escape the judgment of God for twisting His Word (II Pet. 3:16). Let this be a warning to us never again to take a text of Scripture out of its context.

Many who piously quote "Judge not" out of its context, in order to defend that which is false to God’s Word, do not see their own inconsistency in thus judging those who would obey God’s Word about judging that which is untrue to the Bible. It is tragic that so much that is anti-scriptural has found undeserved shelter behind a misuse of the Scripture just quoted. The reason the professed church of Christ is today honeycombed and paralyzed by satanic modernism is that Christians have not obeyed the commands of God’s Word to judge and put away and separate from false teachers and false teaching when they first appear in their midst.

Physical health is maintained by separation from disease germs. Spiritual health is maintained by separation from germs of false doctrine. The greatest peril of our day is not too much judging, but too little judging of spiritual falsehood. God wants His children to be like the noble Bereans who "searched the scriptures daily, whether those things were so" (Acts 17:11).

Romans 2:1–3 is also addressed to the religious hypocrite who condemned himself because he was guilty of the same things for which he condemned others. James 4:11,12 refers to an evil spirit of backbiting and faultfinding, not to judging whether teachers or teachings agree or disagree with God’s Word. The Bible never contradicts itself. To understand one portion of Scripture we must view it in the light of all Scripture. "No prophecy of the scripture is of any private [isolated] interpretation" (II Pet. 1:20). "Comparing spiritual things [words] with spiritual" (I Cor. 2:13).

The wheat and tares parable of Matthew 13:24–30, 36–43, is much misunderstood. Our Lord is talking about the world, not His church—"the field is the world." He goes on to say that "the good seed are the children of the kingdom; but the tares are the children of the wicked one" (Matt. 13:38). There are only two groups in the world: children of God—those who have received Christ (John 1:12); and the children of the Devil—those who reject Christ (John 8:44). When any of "the children of the wicked one" get into the professed church of Christ, as they have always done, a definite procedure for God’s children is set forth in His Word. It is their duty to tell them that they have "neither part nor lot" in Christ (Acts 8:21–23 and context). If the children of the Devil do not leave voluntarily, as is generally the case, God’s children are commanded to "purge out" (I Cor. 5:7) these unbelievers.

But God’s people have disobeyed His Word about this; thus, unbelievers (and disobedient brethren—II Thess. 3:6,14,15) have gotten into control, as is now the case in most denominations. Therefore, those who purpose to be true to Christ and His Word are commanded to "come out from among them, and be ye separate, saith the Lord" (II Cor. 6:17), regardless of property or any other considerations. When we obey God’s Word, we can trust Him to take care of all the consequences of our obedience.

 
Other Matters to Be Judged
The immoral conduct of professed believers in Christ is to be judged. First Corinthians, chapter 5, tells a sad story and closes with the apostolic injunction, "Therefore put away from among yourselves that wicked person" (I Cor. 5:13).

Disputes between Christians concerning "things that pertain to this life" (I Cor. 6:3) should be judged by a tribunal of fellow Christians instead of going before unbelievers in the civil courts. The whole sixth chapter of I Corinthians makes clear God’s plan for His people in this regard. Some startling truths are here revealed: first, "the saints shall judge the world"; second, "we shall judge angels" (I Cor. 6:2,3). Beloved, are we letting God prepare us for this high place?

We ought to judge ourselves. "Examine yourselves, whether ye be in the faith; prove your own selves" (II Cor. 13:5). "For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened [child trained] of the Lord, that we should not be condemned with the world" (I Cor. 11:31, 32). What a change and what a blessing it would be if we would judge our own faults as uncharitably as we do the faults of others—and if we would judge the failings of others as charitably as we do our own! Christians could save themselves much chastening of the Lord if they would judge and confess and cease from their disobedience to God. Oh, how much dishonor and lack of fruit would our blessed Lord be spared!

 
Limitations of Human Judgment
Not as to scruples or conscience concerning matters of which the Bible does not directly speak: God forbids our judging our brethren concerning the eating of certain kinds of food, keeping of days, etc. Romans 14, I Corinthians 10:23–33 and Col-ossians 2:16,17 cover this subject.

Not as to the motives of others: See I Corinthians 4:1–5. Only God can see into the heart and know the reasons why unbiblical actions are taken or false beliefs proclaimed. These "counsels of the hearts" will be judged by the Lord at His return.

Not as to whether people are actually saved: "The Lord know-eth them that are his" (II Tim. 2:19; Acts 15:7–9). We cannot look into anyone’s heart and say whether he has truly accepted the Lord Jesus Christ as personal Saviour, if that one professes that he has trusted in Him. But we had better test ourselves according to II Corinthians 5:17: "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." If this change has not taken place, our profession is vain.

 
Two Elements in Judgment
The New Testament Greek word that is most often translated "judge" or "judgment" is krino. On the one hand, it means "to distinguish, to decide, to determine, to conclude, to try, to think and to call in question." That is what God wants His children to do as to whether preachers, teachers and their teachings are true or false to His Word.

The Apostle Paul writes: "And this I pray, that your love may abound yet more and more in knowledge and in all judgment; That ye may approve things that are excellent" (Phil. 1:9,10). A wrong idea of love and lack of knowledge and judgment causes God’s people often to approve things that are anything but excellent in God’s sight. The epistle to the Hebrews tells us that mature believers—that is, those who are of "full age"—are "…those who by reason of use have their senses exercised to discern both good and evil" (Heb. 5:11–14).

On the other hand, the Greek word krino—"judge" or "judgment"—means to condemn, to sentence and to punish. This is God’s prerogative, for He has said, "Vengeance is mine; I will repay, saith the Lord" (Rom. 12:19).

 
Guard Against a Wrong Attitude
Christians should watch against the tendency of the flesh to assume a critical and censorious attitude toward those who do not share our opinions about matters other than those which have to do with Bible doctrine and moral conduct. Rather than "pick to pieces" our brethren in Christ, it is our privilege and duty to do everything we can to encourage their spiritual edification. We ought to love and pray for one another and consider ourselves lest we be tempted (Gal. 6:1).

 
A Final Word
Let those of us who are saved not forget that "we must all appear before the judgment seat of Christ" (II Cor. 5:10). It will be well with those who are studying God’s Word, walking in the light of it, living for Christ and the salvation of souls. It will go ill with those who have accepted Christ but who are living for the things of this world.

If you are a mere professor of Christ, or profess nothing, my friend, may I lovingly remind you "that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?" (I Pet. 4:17).

Delay not another moment to ask God for Christ’s sake to forgive your sins. Surrender your heart and will to the loving Saviour who died for you and rose again. Make Him the Lord of your life. Happy and blessed will you be, now and forever.

[Elad OCS]

Your post is right Navy
We are to judge - but to judge rightously... There's even a book in the bible named "Judges"
I know you believe what you posted.

Here is some other Great Writings by a real cool Christian guy I Love!

Judge Rightly (is not some guy's name)
Jesus commanded men to judge rightly and He told them to “judge not.”

Did the Lord contradict Himself? Or does the Bible say more about judging than the general public realizes?

Jesus repeatedly taught men to judge rightly, insisting they “judge with righteous judgment” (John 7:24) and He praised a man who “rightly judged” (Luke 7:43). Paul shamed the Corinthian Christians because no one among them was willing to “judge the smallest matters” (1 Cor. 6:2). As the Apostle wrote, “He who is spiritual judges all things” for “we have the mind of Christ” (1 Cor. 2:15-16).

Where did we get the notion that men should never judge? Should child-molesters escape condemnation? Should rapists be free from criticism? Should society refrain from judging those arrested for murder? And why would anyone judge others for judging?

Select "Judge Rightly (is not some guy's name)": http://kgov.com/writings/judge_rightly_is_not_some_guys_name

Other great writings also: http://kgov.com/writings

[The Deacon OCS]

Where did we get the notion that men should never judge?

Elad, I agree with you and CWO. I think many Christians take Luke 6:37, to heart when they think of this subject. But Christians and even the world can sometimes take a verse out of context or build an entire religion on it. I have sat as a juror on several criminal trials and was asked to judge a person, some of which were sent to jail. However, I took that very seriously and the decisions were not quick and weighed heavy on my heart. However, when we do judge it must be for all the right reasons. For instance, the Elders of a church must sometimes approach a person about an open sin and if there is no repentance, the Elders must judge whether or not chuch discipline must be imposed.

God gives us some warnings about when we do judge, especially if for the wrong reasons. There is a lot of information on this subject so I am only going to hit and run this morning before church. I believe that we believers will also judge the world and the angels. It is not that we are not to judge but only that when we do judge, we do so carefully and for the right reasons.

Luke 6:37 - Judge not, and ye shall not be judged : condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
KJV

From Matthew Henry's commentary:
We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, v. 37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.



Matt 7:2 - For with what judgment ye judge, ye shall be judged : and with what measure ye mete, it shall be measured to you again.
KJV

Again, some commentary from Matthew Henry on this verse

Our Saviour is here directing us how to conduct ourselves in reference to the faults of others; and his expressions seem intended as a reproof to the scribes and Pharisees, who were very rigid and severe, very magisterial and supercilious, in condemning all about them, as those commonly are, that are proud and conceited in justifying themselves. We have here,

I. A caution against judging v. 1, 2. There are those whose office it is to judge-magistrates and ministers. Christ, though he made not himself a Judge, yet came not to unmake them, for by him princes decree justice; but this is directed to private persons, to his disciples, who shall hereafter sit on thrones judging, but not now. Now observe,

1. The prohibition; Judge not. We must judge ourselves, and judge our own acts, but we must not judge our brother, not magisterially assume such an authority over others, as we allow not them over us: since our rule is, to be subject to one another. Be not many masters, James 3:1. We must not sit in the judgment-seat, to make our word a law to every body. We must not judge our brother, that is, we must not speak evil of him, so it is explained, James 4:11. We must not despise him, nor set him at nought, Rom 14:10. We must not judge rashly, nor pass such a judgment upon our brother as has no ground, but is only the product of our own jealousy and ill nature. We must not make the worst of people, nor infer such invidious things from their words and actions as they will not bear. We must not judge uncharitably, unmercifully, nor with a spirit of revenge, and a desire to do mischief. We must not judge of a man's state by a single act, nor of what he is in himself by what he is to us, because in our own cause we are apt to be partial. We must not judge the hearts of others, nor their intentions, for it is God's prerogative to try the heart, and we must not step into his throne; nor must we judge of their eternal state, nor call them hypocrites, reprobates, and castaways; that is stretching beyond our line; what have we to do, thus to judge another man's servant? Counsel him, and help him, but do not judge him.

2. The reason to enforce this prohibition. That ye be not judged. This intimates,

(1.) That if we presume to judge others, we may expect to be ourselves judged. He who usurps the bench, shall be called to the bar; he shall be judged of men; commonly none are more censured, than those who are most censorious; every one will have a stone to throw at them; he who, like Ishmael, has his hand, his tongue, against every man, shall, like him, have every man's hand and tongue against him (Gen 16:12); and no mercy shall be shown to the reputation of those that show no mercy to the reputation of others. Yet that is not the worst of it; they shall be judged of God; from him they shall receive the greater condemnation, James 3:1. Both parties must appear before him (Rom 14:10), who, as he will relieve the humble sufferer, will also resist the haughty scorner, and give him enough of judging.

(2.) That if we be modest and charitable in our censures of others, and decline judging them, and judge ourselves rather, we shall not be judged of the Lord. As God will forgive those that forgive their brethren; so he will not judge those that will not judge their brethren; the merciful shall find mercy. It is an evidence of humility, charity, and deference to God, and shall be owned and rewarded by him accordingly. See Rom 14:10.
The judging of those that judge others is according to the law of retaliation; With what judgment ye judge, ye shall be judged, v. 2. The righteous God, in his judgments, often observes a rule of proportion, as in the case of Adonibezek, Judg 1:7. See also Rev 13:10; 18:6. Thus will he be both justified and magnified in his judgments, and all flesh will be silenced before him. With what measure ye mete, it shall be measured to you again; perhaps in this world, so that men may read their sin in their punishment. Let this deter us from all severity in dealing with our brother. What shall we do when God rises up? Job 31:14. What would become of us, if God should be as exact and severe in judging us, as we are in judging our brethren; if he should weigh us in the same balance? We may justly expect it, if we be extreme to mark what our brethren do amiss. In this, as in other things, the violent dealings of men return upon their own heads.

II. Some cautions about reproving. Because we must not judge others, which is a great sin, it does not therefore follow that we must not reprove others, which is a great duty, and may be a means of saving a soul from death; however, it will be a means of saving our souls from sharing in their guilt. Now observe here,

1. It is not every one who is fit to reprove. Those who are themselves guilty of the same faults of which they accuse others, or of worse, bring shame upon themselves, and are not likely to do good to those whom they reprove, v. 3-5. Here is,

(1.) A just reproof to the censorious, who quarrel with their brother for small faults, while they allow themselves in great ones; who are quick-sighted to spy a mote in his eye, but are not sensible of a beam in their own; nay, and will be very officious to pull out the mote out of his eye, when they are as unfit to do it as if they were themselves quite blind. Note,

[1.] There are degrees in sin: some sins are comparatively but as motes, others as beams; some as a gnat, others as a camel: not that there is any sin little, for there is no little God to sin against; if it be a mote (or splinter, for so it might better be read), it is in the eye; if a gnat, it is in the throat; both painful and perilous, and we cannot be easy or well till they are got out.

[2.] Our own sins ought to appear greater to us than the same sins in others: that which charity teaches us to call but a splinter in our brother's eye, true repentance and godly sorrow will teach us to call a beam in our own; for the sins of others must be extenuated, but our own aggravated.

[3.] There are many that have beams in their own eyes, and yet do not consider it. They are under the guilt and dominion of very great sins, and yet are not aware of it, but justify themselves, as if they needed no repentance nor reformation; it is as strange that a man can be in such a sinful, miserable condition, and not be aware of it, as that a man should have a beam in him eye, and not consider it; but the god of this world so artfully blinds their minds, that notwithstanding, with great assurance, they say, We see.

[4.] It is common for those who are most sinful themselves, and least sensible of it, to be most forward and free in judging and censuring others: the Pharisees, who were most haughty in justifying themselves, were most scornful in condemning others. They were severe upon Christ's disciples for eating with unwashen hands, which was scarcely a mote, while they encouraged men in a contempt of their parents, which was a beam. Pride and uncharitableness are commonly beams in the eyes of those that pretend to be critical and nice in their censures of others. Nay, many are guilty of that secret, which they have the face to punish in others when it is discovered. Cogita tecum, fortasse vitium de quo quereris, si te diligenter excusseris, in sinu invenies; inique publico irasceris crimini tuo-Reflect that perhaps the fault of which you complain, might, on a strict examination, be discovered in yourself; and that it would be unjust publicly to express indignation against your own crime. Seneca, de Beneficiis. But,

[5.] Men's being so severe upon the faults of others, while they are indulgent of their own, is a mark of hypocrisy. Thou hypocrite, v. 5. Whatever such a one may pretend, it is certain that he is no enemy to sin (if he were, he would be an enemy to his own sin), and therefore he is not worthy of praise; nay, it appears that he is an enemy to his brother, and therefore worthy of blame. This spiritual charity must begin at home; "For how canst thou say, how canst thou for shame say, to thy brother, Let me help to reform thee, when thou takest no care to reform thyself? Thy own heart will upbraid thee with the absurdity of it; thou wilt do it with an ill grace, and thou wilt expect every one to tell thee, that vice corrects sin: physician, heal thyself;" I prae, sequar-Go you before, I will follow. See Rom 2:21.

[6.] The consideration of what is amiss in ourselves, though it ought not to keep us from administering friendly reproof, ought to keep us from magisterial censuring, and to make us very candid and charitable in judging others. "Therefore restore with the spirit of meekness, considering thyself (Gal 6:1); what thou has been, what thou art, and what thou wouldst be, if God should leave thee to thyself."

(2.) Here is a good rule for reprovers, v. 5. Go in the right method, first cast the beam out of thine own eye. Our own badness is so far from excusing us in not reproving, that our being by it rendered unfit to reprove is an aggravation of our badness; I must not say, "I have a beam in my own eye, and therefore I will not help my brother with the mote out of his." A man's offence will never be his defence: but I must first reform myself, that I may thereby help to reform my brother, and may qualify myself to reprove him. Note, Those who blame others, ought to be blameless and harmless themselves. Those who are reprovers in the gate, reprovers by office, magistrates and ministers, are concerned to walk circumspectly, and to be very regular in their conversation: an elder must have a good report, 1 Tim 3:2,7. The snuffers of the sanctuary were to be of pure gold.

2. It is not every one that is fit to be reproved; Give not that which is holy unto the dogs, v. 6. This may be considered, either,

(1.) As a rule to the disciples in preaching the gospel; not that they must not preach it to any one who were wicked and profane (Christ himself preached to publicans and sinners), but the reference is to such as they found obstinate after the gospel was preached to them, such as blasphemed it, and persecuted the preachers of it; let them not spend much time among such, for it would be lost labour, but let them turn to others, Acts 13:41. So Dr. Whitby. Or,

(2.) As a rule to all in giving reproof. Our zeal against sin must be guided by discretion, and we must not go about to give instructions, counsels, and rebukes, much less comforts, to hardened scorners, to whom it will certainly do no good, but who will be exasperated and enraged at us. Throw a pearl to a swine, and he will resent it, as if you threw a stone at him; reproofs will be called reproaches, as they were (Luke 11:45; Jer 6:10), therefore give not to dogs and swine (unclean creatures) holy things. Note,

[1.] Good counsel and reproof are a holy thing, and a pearl: they are ordinances of God, they are precious; as an ear-ring of gold, and an ornament of fine gold, so is the wise reprover (Prov 25:12), and a wise reproof is like an excellent oil (Ps 141:5); it is a tree of life (Prov 3:18).

[2.] Among the generation of the wicked, there are some that have arrived at such a pitch of wickedness, that they are looked upon as dogs and swine; they are impudently and notoriously vile; they have so long walked in the way of sinners, that they have sat down in the seat of the scornful; they professedly hate and despise instruction, and set it at defiance, so that they are irrecoverably and irreclaimably wicked; they return with the dog to his vomit, and with the sow to her wallowing in the mire.

[3.] Reproofs of instruction are ill bestowed upon such, and expose the reprover to all the contempt and mischief that may be expected from dogs and swine. One can expect no other than that they will trample the reproofs under their feet, in scorn of them, and rage against them; for they are impatient of control and contradiction; and they will turn again and rend the reprovers; rend their good names with their revilings, return them wounding words for their healing ones; rend them with persecution; Herod rent John Baptist for his faithfulness. See here what is the evidence of men's being dogs and swine. Those are to be reckoned such, who hate reproofs and reprovers, and fly in the face of those who, in kindness to their souls, show them their sin and danger. These sin against the remedy; who shall heal and help those that will not be healed and helped? It is plain that God has determined to destroy such. 2 Chron 25:16. The rule here given is applicable to the distinguishing, sealing ordinances of the gospel; which must not be prostituted to those who are openly wicked and profane, lest holy things be thereby rendered contemptible, and unholy persons be thereby hardened. It is not meet to take the children's bread, and cast it to the dogs. Yet we must be very cautious whom we condemn as dogs and swine, and not do it till after trial, and upon full evidence. Many a patient is lost, by being thought to be so, who, if means had been used, might have been saved. As we must take heed of calling the good, bad, by judging all professors to be hypocrites; so we must take heed of calling the bad, desperate, by judging all the wicked to be dogs and swine.

[4.] Our Lord Jesus is very tender of the safety of his people, and would not have them needlessly to expose themselves to the fury of those that will turn again and rend them. Let them not be righteous over much, so as to destroy themselves. Christ makes the law of self-preservation one of his own laws, and precious is the blood of his subjects to him.

[Mouko OCS]

Ahh yes, a topic I've seen taken very wrongly before.  It'll take me some time to read it all, but, I definately would like to add a few things...

[Teckboy OCS]

I definatly agree as well.  Took a long time to read all this... lol

I know that many people judge andit definatly gets out of hand.  Espically in high school this is a real problem.

[Heff OCS]

To Judge or not to Judge that is the question.  First we must look at some scripture.

Matthew 7:1
1- Judge not, that ye be not judged.

Here Jesus is clearly stating we should not judge or is he? 

This one passage has been misinterpreted, misquoted and misapplied more than almost any other in the Bible.  This passage of Scripture without a doubt is probably the most favorite passage in the entire Bible among the unbelievers of the world.  Such people love to quote this passage in order to justify their own sin and protect themselves from any accountability for their behavior.

If we read on we can get a clearer picture:

Matthew 7:2-5
2- For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
3- And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
4- 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?
5- 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.

Jesus clearly does tell us to “judge not” but from these additional verses we can see what Jesus is commanding is that we do not judge hypocritically.   Jesus is forbidding us to judge if we are not worthy to judge.  How can we judge someone as being a thief, if we ourselves steal or judge another to be liar, if we ourselves lie?

Now let’s look at John 7:24:
24- Judge not according to the appearance, but judge righteous judgment.

Here we are clearly commanded to judge but with righteous judgment.  Jesus, knowing that we are human and prone to sin, wants us to judge based on the Word of God not on our own fallible opinions or based on our egos.  It is so easy to find fault in others while ignoring our own faults.  We are given the right and responsibility to make judgments in order to help our fellow man with their problem of sin, provided we have first " cast out the beam out of thine own eye." Jesus expects you to be able to see clearly, so that you can " see clearly to cast out the mote out of thy brother's eye."

[Mouko OCS]

Ya know Heff...that has to be one of the best summations of the topic I've seen.  Too many forget the purpose that "judging" is for.  TOO OFTEN I see people judge without any consideration of discovering the TRUTH of the situation...which is a very prideful and self-righteous thing to do...one of which I've been guilty of and constantly have to gaurd against.  That is why it is VERY important to know was much as you can before making a swift judgement.  We can not see man's heart, only his actions.  What may appear to be a wrong motive may be simply an instance of the "judging" one not having all the facts.

God has given us a sound mind...and He expects us to use it...so long as it doesn't take precedence over HIS word and truth.

[Navy CW4]

You know guys, I post stuff like this sometimes to remind myself of this stuff too.

http://www.biblebelievers.com/pace_album/pages/pace043.htm