Bible verses about
(From Forerunner Commentary)
We cannot avoid judging. As the stock in trade of the mind, appraisals are inevitable. If we were witnesses to a flagrant violation of law in which innocent people were harmed, could we keep quiet because we are not to judge?
Does not Jesus command us to judge in verse 6? "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces." Do we not have to judge who are "dogs" or "swine"? Considering verse 15 ("Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves"), do we not have to judge whether a man is a false minister? Do we not have to reject his teaching based on an appraisal of his fruits?
We must therefore take care to understand clearly what Jesus meant. He obviously did not mean we should not judge at all. Within the context of Luke 6:35-38, Jesus uses "Judge not, and you shall not be judged" to urge us to love our enemies, be merciful, forgiving, and generous. This very greatly modifies Matthew's account, showing that "Judge not . . ." is a warning against self-righteous severity, sharp-tongued criticism, and condemnation. Thus, it is not a command to be absolutely neutral and tolerant regarding moral issues, but a warning to be careful and loving when we judge. We can apply this admonishment to Romans 14:10-13 and James 4:11-12 as well.
There are practical reasons why Jesus would advise us about this. Of prime importance is that even though it is important that we judge rightly, it is even more important that we do not usurp the place of God! "Who are you to judge another's servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand" (Romans 14:4).
Paul begins this letter to the Romans calling himself a servant of Jesus Christ. He reminds us that we are all His servants (verses 7-8). A servant does not have the same rights and responsibilities as a master. Though we are permitted the right of making an appraisal of conduct, we are not permitted the right of passing judgment upon a fellow servant. A fellow servant does not stand or fall at the bar of our judgment. The only judgment that matters is the judgment of our mutual Master. If He is satisfied or displeased, He will act in His good time and in His way. To usurp His responsibility is an act of sheer presumption.
This in no way means we cannot approach a brother to inquire about and understand his conduct so that we might know whether our appraisal is correct. Assuming that our intent in questioning him is for his good, why would we even approach him? Would it not be because our evaluation of his conduct had led us to conclude—yes, to judge—that he was in serious moral or spiritual trouble?
John W. Ritenbaugh
Judgment, Tolerance, and Correction
Some cite Matthew 7:1 as proof that we should do no judging whatsoever: "Judge not, that you be not judged." Here, the Greek word for "judge" is krino, meaning to condemn, avenge, sentence, or levy a punishment. Christ plainly says that if we condemn others, we will be condemned ourselves. Dangerous territory indeed!
Though it is certainly hazardous to evaluate the problems or sins of others, the context answers the question of whether we are to do so. We are to judge and in every aspect of life, as other scriptures show. Christ continues His thought, in context, by showing that we are to evaluate the deeds of others, but to be very careful with our judgments. We should consider our weaknesses and sins very carefully, to the point of overcoming them, before we make harsh judgments on others. How can we condemn someone else when we may have even bigger problems? He instructs us to remove the hypocrisy and then we can help our brother with his difficulties.
Focusing on the Greek to show that "condemning" defines judgment better than "justice" really makes no difference. The sense of the context is proper evaluation of our own and others' conduct so that proper justice is done. If we wish to use a harsher definition, such as condemnation or damnation, then Christ is saying He will also evaluate us in that light. Major or minor infraction, light or harsh judgment, the outcome is the same: "As you do unto others, so shall it be done unto you!"
Christ's initial statement about judgment cannot be ripped out of context to stand on its own. We must understand it considering His whole explanation, which includes recognition of others' sins and their disposition, but only after overcoming our own faults.
Otherwise, Matthew 7:1 directly contradicts John 7:24 where He uses the same Greek words: "Do not judge according to appearance, but judge [krino] with righteous judgment." Here He says we are to judge, but He mitigates it with instruction on how to judge, just as in Matthew 7. Certainly, we are to analyze—judge—what is right or wrong, based on the mind of God as expressed in His Word. How we apply that judgment to others is critical, for Christ will take the same attitude with us that we take with others.
Like it or not, life forces us to make judgments or decisions about people every day. These may deal with mundane physical things or with friendships or marriages that affect a lifetime. Many have gone through life wishing they had been equipped early in life to render and exercise sounder judgments, for the process of making good calls can be very confusing. It is so easy to dwell on the wrong factors or see only what is on the surface.
The Weightier Matters (Part 2): Judgment
Jesus explains in John 5:25-29 that there is more than one resurrection. To understand the resurrections, it is important to discern the meaning of the word krisis, variously translated "judgment" or "condemnation" (verses 22, 27, 29-30). According to The Complete Word Study Dictionary by Spiros Zodhiates, krisis generally means "separation," "decision," "division," "turn of affairs," and "judgment." The Companion Bible defines it as "a separating, a judgment, especially of judicial proceedings." Notice that it does not necessarily indicate the end of an affair.
A very clear similarity exists between the Greek krisis and the English "crisis." Crisis means "a turning point for better or worse" in the progress of an affair or a series of events. It is not necessarily the end, but a critical juncture, and the affair continues on. In this sense, krisis indicates a turn of affairs, a turning point, in a person's life. It may be the end, but, then again, it may be a time when his life takes a considerable turn for the better! Maybe God has, for the first time, revealed Himself and His purpose to him so he may be judged.
In the biblical sense, judgment can imply a period during which a process is ongoing. The decision, or sentence, comes at the end of the judgment. I Peter 4:17 shows this pattern in relation to the church. "For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?"
Here the word translated "judgment" is from the Greek krima. According to Zodhiates, this word derives from the same root as krisis, but in this case, it indicates the act of judging, that is, a process including the final decision or sentence. The Bible uses this word only in reference to future reward and punishment.
Again we have indications of an active process, not merely a final decision. The active process includes both what the Judge is doing (observing, evaluating; Psalm 11:4) as well what the judged are doing. A judgment cannot be made without both aspects. In I Peter 4:17, God is judging "the house of God" and "those who do not obey the gospel" within the framework of how they live their lives.
Peter says, "The time has come for judgment to begin," implying that judgment did not officially start until Christ founded the church. Now that it has begun, all mankind will eventually be included within God's judgment. The pattern for judgment is therefore being established in the church.
When we see the overall picture of God's purpose, we can better understand what occurs in a Christian's life. God calls and grants repentance. We are baptized, receive the Holy Spirit, and are put into the church, where we begin to grow in the grace and the knowledge of Jesus Christ until we come to the measure of the stature of His fullness. During this period of sanctification, God puts us through trials, and we overcome, producing the fruits of His Spirit. Sanctification prepares us for God's Kingdom and determines our reward.
Paul helps us understand this in Romans 5:1-5:
Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God. And not only that, but we also glory in tribulations, knowing that tribulation produces perseverance; and perseverance, character;and character, hope. Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit which was given to us.
All of this requires time. It is not God's purpose merely to save us, but to bring us to His image so that we will be prepared for His Kingdom. Our God is a Creator. He is reproducing Himself in us. Like a wise parent, He is judging, evaluating what is best for our development, then putting us through the next step in that ongoing process until we inherit His Kingdom. This is a true understanding of a major portion of the doctrine of eternal judgment (Hebrews 6:2).
John W. Ritenbaugh
The Final Harvest
Condemnation would have meant the death penalty because "the wages of sin is death." Jesus provides us an example of righteous judgment under the terms of the New Covenant. First, let us consider who He is, so that we can see His authority. He is Immanuel—"God with us." If anybody understood the application and administration of the law of God for the church under the New Covenant, it was Jesus of Nazareth. In addition, He is not only Immanuel, He is also the Head of the church.
Why does He make this judgment? Under the terms of the New Covenant, the church is not a civil entity, meaning that it has no civil authority to carry out the death penalty. But does this mean that the law of God is done away? No. Romans 6:23 still says, "The wages of sin is death." Death for sin is merely delayed under the New Covenant. The sin and the death penalty are still there, but the church is in a peculiar position in relation to law. The law of God is not administered by the church as it was by Israel when they made the Old Covenant with God. Both covenants have the same laws, but different administrations.
Are adultery and lust (two sins involved in this episode) still sins under the New Covenant? Absolutely! So is the breaking of the other eight commandments. But the church, out of necessity, has to administer it differently. Forgiveness of this woman is implied, as Jesus, Immanuel, said that He did not condemn her. Even though it is not stated directly, He forgave her.
But did He say, "Go, and don't be concerned about committing adultery again"? Certainly not! As the Head of the church, He said, "Go, and don't break that law again!" He justified her in relation to this one law, and warned her, "Don't break it." His forgiveness did not do away with the law! It is ridiculous, on its face, to conclude that, when grace clears us and brings us into alignment with God and His laws, that it eliminates the law! Only when there is a clear statement or example in God's Word that a law has been put aside should we make such a determination.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part 4)
Consider that this woman caught in adultery is indeed an obviously sinful woman; she had a reputation as a loose woman. The Pharisees had caught her in the very act of cheating on her husband, and that was probably only one of her many sins. We would likely not be wrong in calling her a wicked woman.
In every way opposite to her is Jesus Christ, sinless and perfect. The Pharisees, themselves sinful, attempt to force Him, a Man of unimpeachable character, to condemn a sinner—to them, a foregone conclusion: "And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act. Now Moses, in the law, commanded us that such should be stoned. But what do You say?" (John 8:3-5). However, Jesus' approach to the situation is poles apart; His reaction and attitude throughout this vignette is completely contrary to that of the Pharisees.
In their reading of the Old Testament law concerning the punishment for adultery (Leviticus 20:10-11; Deuteronomy 22:22), this was an open-and-shut case: The woman had been caught in the act, they had two or three witnesses, the law was clear, so there should be a stoning! This appears to be unequivocal. The law does indeed prescribe the death sentence by stoning. What more proof does Jesus need?
Despite everything weighing against the woman, Jesus approaches the matter differently. He clearly understands that the woman had sinned. He realizes there were witnesses to that effect. He knows the law and the penalty, but He does not leap to a verdict of condemnation.
Recall that, for some time, He does nothing but write on the ground (John 8:6). He lets the matter simmer. While the carnal Pharisees agitate for answers and demand action, Jesus patiently waits. God works with us in the same way. We can become infuriated when God fails to answer us immediately after we say, "Amen," but giving us time for things to work out is a consistent pattern with Him. We can be certain that He does this when we are accused before Him, even when we are guilty as charged, as the remainder of the passage in John 8 shows.
Because we are so familiar with the character of Jesus, we can appreciate how shocking His statement in John 8:11 is: "Neither do I condemn you; go and sin no more." One would expect a just God to say, "This is the law. This is your infraction, so this is your punishment." But we understand that God is love and that He is gracious and merciful, so when He does not say, "I condemn you to be stoned," we tend to pass over it without thinking.
However, first-century Jews would have been astounded to hear such a thing! They may have been the most judgmental people who have ever lived on the face of the earth. One little infraction of the law was enough to condemn a person. Excommunication was so common a practice that people stood in great fear of the Pharisees (see John 9:22). What Jesus says was a radical concept, one that contradicted everything they had been taught.
Moreover, Jesus had every right—as God in the flesh, to whom the Father had committed all judgment (John 5:22)—to condemn her to death, but He shows mercy. He does not react in anger to reinforce how bad her sin was. He does not even preach at her. He simply commands her not to sin like this anymore, and He lets her go to work it out for herself.
However, He does not pass up an opportunity to teach the crowd: "Then Jesus spoke to them again, saying, "I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life" (John 8:12). He teaches that He, being that Light, has given us an example to follow in situations like this. A sinner condemned to die produces nothing. Only with further life and light will he or she have the chance to repent and grow in character.
That is how God works with us, and are we not happy that He reacts to our sins with patience and mercy? So we should forbear with our brethren (Colossians 3:12-13).
Richard T. Ritenbaugh
1 Timothy 3:6
There is some disagreement over "condemnation" here. Some commentators say that it ought to be translated "criticism" or "snare."
From what it says in Ezekiel 28, we can be safe in concluding that Helel was created far different from the Satan that he became, that pride led to Helel's downfall by providing motivation. It plowed the way, and it completely obliterated his knowledge of God and His power, and eventually it produced rebellion.
Paul's warning is that a converted person can fall into this snare, this criticism, or this condemnation, if he is not mature enough to fight and overcome its influence. If he does not recognize it, he is really in trouble. He will not put up any fight at all. If he does recognize it, and if he is mature, then he can overcome it because he will do the things necessary to ensure that it is in check. As long as there is a Devil, as long as we are human and have this human spirit, and as long as that spirit can be triggered by Satan, then we can fall prey to it if we are unaware of its working within us.
John W. Ritenbaugh
Faith (Part 6)
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