"JUDGE NOT" -- is not what most people think.

One of the most frequently cited and most misused phrases of the Bible is this one: "Judge not."  It is often cited as if it were the ultimate rule of ethics.  Whenever a person's opinion or practice is said to be "wrong," particularly if the person expressing the opinion is bringing a religion-based evaluation, the opposition will pull the "judge not" card as if the quoting of this piece of scripture trumps everything.  But what does the Lord Jesus Christ mean when He gives that command?  Is He ruling out all moral discrimination?  Is He promoting the universal application of the rule "live and let live" since there is no basis for making ethical determinations anyway?  The most useful commentary I have ever read on the phrase is that by Arthur W. Pink.  Here it is--

"The capacity of judging, of forming an estimate and opinion, is one of our most valuable faculties and the right use of it one of our most important duties.   “Why even of yourselves judge ye not what is right?' (Luke xii, 57) says our Lord; “Judge righteous judgment' (John vii, 24). If we do not form judgments as to what is true and false, how can we embrace the one and avoid the other?" (John Brown). It is very necessary that we have our" senses exercised to discern [Greek" thoroughly judge"] both good and evil" (Heb. v, 14) if we are not to be deceived by appearances and taken in by every oily-mouthed impostor we encounter. It must not be thought that our Lord here forbade us to act according to the dictates of common prudence and to form an estimate of everything we meet with in the path of duty, nor even that He prohibited us from judging men's characters and actions according to their avowed principles and visible conduct, for in this very chapter He bids us measure men by this rule, saying, .. by their fruits ye shall know them" (verse 20), and many duties to others absolutely require us to form a judgment of men, with respect both to their state and their conduct.

Unless we form estimates and come to a decision of what is good and evil in those we meet with, we shall be found rejecting the one and condoning the other.  “Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves" (Matt. vii, 15): how shall we heed this injunction unless we care­fully measure every preacher we hear by the Word of God? .. Have no fellowship with the unfruitful works of darkness, but rather reprove them" (Eph. v, 11): in order to obey this we are obliged to exercise a judgment as to what are" works of darkness." .. We command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly" (II Thess. iii, 6): this compels us to decide who is" walking dis­orderly."~ .. Mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them" (Romans xvi, 17): this requires us to determine who are guilty of such things. Thus it is abundantly clear that our Lord's prohibition in Matthew vii, 1, is by no means to be taken absolutely.

There are four kinds of judging which are lawful and required by the Word: two public and two private. First, ecclesiastical judg­ment. This belongs chiefly to the minister, who in preaching God's Word judges men by admonishing their sins, and in his private dealings he must be faithful to their souls and rebuke where neces­sary. The judgment of the Church is exercised when it decides upon the credibility of the profession of one applying for membership: so too in the maintenance of discipline and exclusion of those who refuse to heed its reproofs. Second, civil government. This pertains to the magistrate, whose office it is to examine those charged with criminal offences, giving judgment according to the laws of the land, acquitting the innocent, sentencing those proved guilty. Legitimate private judgment is first where one man in a Christian manner reprehends another for his sins, which is required by the Lord (Lev. xix, 17) and second where the grosser faults of notorious offenders are condemned and others informed thereof that they may be warned against them.  “Judge not:” that which is here forbidden is unlawful judging of our fellows, of which we will instance a variety of cases. 

First, officiously or magisterially, which lies outside the prerogative of the private individual: this is assuming such an authority over others as we would not allow them to exercise over us, since our rule is to be subject one to another and be clothed with humility" (I Peter v, 5).  We are required both by the law of nature (which includes rationality and prudence) and the Scriptures to judge of things, and persons too, as we meet them in the sphere of duty, but to judge whatever lies outside of our path and province is forbidden.  Study to be quiet and to do your own business" (I Thess. iv, 11): if we give full and proper heed to this Divine precept we shall have little or no leisure left to pry into the affairs of others. That which our text prohibits is the passing beyond our legitimate sphere, that taking upon us to judge that which is not set before us for judgment, intruding into the circle of others: "let none of you suffer. . . as a busybody in other men's matters" (I Peter iv 15).

Second, "judge not" presumptuously, which is done when we treat mere suspicions or unconfirmed rumours as though they were authenticated facts, and when we ascribe actions to springs which lie outside the range of our cognizance. To pass judgment on the motives of another, which are open to none save the eye of Omni­science, is highly reprehensible, for it is an intrusion upon the Divine prerogative, an invading of the very office of God. "Who art thou that judgest another man's servant? to his own master he standeth or falleth" (Romans xiv, 4) places the Divine ban upon such con­duct. A notable example of what is here interdicted is recorded in Job i. When the Lord commended His servant unto Satan, saying " Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil?" the evil one answered, " 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" (verses 8-ll), suggesting that Job only 'served God for the gain thereof. Thus to judge presumptously the motives of another is devilish !

Third, "judge not" hypocritically. This form of unlawful judg­ment was particularly before our Lord on this occasion, as appears from the verses which immediately follow. The one who is quick to detect the minor faults of others while blind to or unconcerned about his own graver sins is dishonest, pretending to be very precise while giving free rein to his own lusts. Such twofacedness is most reprehensible in the sight of God, and to all right-minded people too. "Therefore thou art inexcusable 0 man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things" (Romans ii, I).  No matter what may be his social standing, 'his educational advantages, his religious profession, the one who is guilty of partiality, who censures in others that which he allows in himself, is inexcusable and self-condemned.

That even true, yea, eminent, saints are liable to this grievous sin appears from the case of David, for when Nathan propounded the instance of the rich man sparing his own flock and seizing the one lamb of his poor neighbour's, David's anger was greatly kindled and he adjudged the transgressor as worthy of death, while lying himself under guilt equally heinous (II Samuel xii, I-II).

Fourth, "judge not" hastily or rashly.  Before thinking the worst of any person we must make full investigation and obtain clear proof that our suspicions are well grounded or the report we heard is a reliable one. Before the Most High brought upon the world the confusion of languages it is said that He .. came down to see the city and the tower which the children of men builded" (Gen. xi, 5), as though He would personally investigate their conduct before He passed sentence upon them. So again, before He destroyed the cities of Sodom and Gomorrah, He said, "I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me" (Gen. xviii, 21). Thus God would teach us that before we pass sentence in our minds upon any offender we must take the trouble of obtaining decisive proof of his guilt. We are expressly' commanded" judge not according to the appearance" (John vIi, 24), for appearances are proverbially deceptive. Always go to the transgressor and give him an opportunity to dear himself: "he that answereth a matter before he heareth it, it is folly and shame unto him" (Prov. xviii, 13).

Fifth, " judge not unwarrantably, which is to go beyond the rule which is set before us. In God's Word certain things are commended, certain things condemned, yet there is another class of things on which the Scriptures pronounce no verdict, which we term" things indifferent," and to condemn anyone for using such things is to be "righteous over much" (Eccles. vii, 16). It was for just such offences that the apostle reproved some of the saints at Rome, who were - sitting in judgment upon their brethren over different things as  meat and drink." So too he admonished the Colossians who were being brought into bondage by the" Touch not, taste not, handle not" of the" commandments and doctrines of men" (ii, 20-23).

The Holy Spirit points out that in such cases to judge a brother is to .. speak evil of the law" (James iv, II), which means that he who condemns a brother for anything which God has not proscribed regards the Law as being faulty because it has not prohibited such things. "He who quarrels with his brother and condemns him for the sake of anything not determined in the Word of God, does there by reflect on His Word, as if it were not a perfect rule" (Matthew Henry).

Sixth, " judge not" unjustly or unfairly, ignoring everything that is favourable in another and fixing only on that which is unfavour­able. It is often far from being an easy matter to secure all the materials and facts which in any case are necessary to form a judg­ment, yet to pronounce judgment without them is to run a serious hazard of doing another a cruel injustice. Many a one has rashly condemned another who, had he known all, might have approved or at least pitied him. Again, it is very unjust to censure one who has sincerely done his best simply because his effort falls short of what satisfies us.  Much unjust judgment proceeds from a spirit of revenge and a desire to do mischief. When David sent his servants to com­fort Hanun, the king of Ammon, upon the death of his father, that king suffered his nobles to persuade him that the servants of David were spies on an evil mission (II Samuel x): a horrible war was the outcome-behold how great a fire a little matter kindleth!

Seventh, judge not" unmercifully. While on the one hand we are certainly not, as far too many today appear to think, obliged to regard one who holds fundamental error or one who is thoroughly worldly as a good Christian, yet on the other hand the law of charity requires us to put the best construction we can on doubtful actions, and never without proof ascribe good ones to evil principles or motives. God does not require us to call darkness light or evil good, nevertheless since we are so full of sin ourselves and so prone to err, we must ever be on our guard lest we call light darkness and good evil. We are not to go about with our eyes closed nor wink at sin when we see it, yet it IS equally wrong for us to hunt for something to condemn and seize upon every trifle and magnify molehills into mountains. We are not to make a man an offender for a word, nor harbour suspicions where there is no evidence. 

Many a one has con­demned another, where no ground for judgment existed, out of personal jealousy and ill will, which is doing Satan's work. May the Lord graciously deliver both writer and reader from all these forms of unlawfully judging others."