JUDGING - A WORD STUDY

Bob Myhan

     The word "judge" [in the KJV] is more often than not a translation of the Greek word "krino."  According to Vine's Expository Dictionary of New Testament Words, this word "primarily denotes to separate, select, choose; hence, to determine, and so to judge, pronounce judgment;" "sometimes denotes to condemn."  Because Jesus said, "Judge not, that ye be not judged" (Matt. 7:1), many believe that it is always wrong to judge.  This is not true, however, because Jesus also said, "Judge not according to the appearance, but judge righteous judgment" (John 7:24). 

     The word “krino” is translated in a variety of ways, as indicated by the following passages.            

     "And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also" (Matthew 5:40).

     "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go" (Acts 3:13).

     "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God" (Acts 15:19).

     "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem" (Acts 16:4).

     "As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication" (Acts 21:25).

     "But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question” (Acts 23:6).

     "Why should it be thought a thing incredible with you, that God should raise the dead" (Acts 26:8)?

     "One man esteemeth one day above another: another esteemeth every day alike.  Let every man be fully persuaded in his own mind" (Romans 14:5).

     The common idea in these passages seems to be that of deciding [or, in the case of Matt. 5:40, appealing to others for a decision].  Of course, it is not deciding in general that some object to, but deciding the spiritual condition of another.  However, certain passages demand that we make such decisions.

JUDGING - A SCRIPTURE STUDY

Matthew 7:1-5

     Jesus cannot be saying that all judging is wrong, because he tells us, at John 7:24, "Judge not according to the appearance, but judge righteous judgment."  He must be telling us, in Matthew's passage, how to "judge righteous judgment," in regard to the "mote" in our brother's eye.  He is not saying that we are not to tell our brother that he has a "mote" in his eye.  He is stating that we should first examine our own eye to make sure it does not contain a "beam."  Should we find a "beam" in our own eye, we ought to remove it first, and then help our brother with the "mote" in his eye.  Our brother may not like hearing that he has a "mote" in his eye, but he will definitely be more receptive if he sees that we have removed the "beam" that was in our own eye.  "Mote" and "beam," of course, are figurative for some moral or spiritual problem that needs to be corrected.  Our problem is called a beam, while our brother's is called a mote, probably because we are acting as though we do not have a problem. 

     Therefore, Jesus is simply saying that we are in no position to judge our brother, if we have things in our own life that need attention.  But we should give those things the attention that they deserve, and then help our brother.  This necessarily involves a certain amount of judging, but not the sort that Jesus here condemns.  It demands "righteous judgment."

1 Corinthians 5:9-13

     From the first few verses of this chapter, we see that the Corinthians were treating a brother who was guilty of fornication as though he were not guilty of anything.  Perhaps they were mistakenly thinking that they were not to be judging people.  But they should have judged this individual as being, not only in danger, but a danger to them as well (see verses 5 and 6).  Because of this twofold danger, they were not to socialize with any brother who was guilty of overt sin and would not repent.  This does not mean they should not allow him to come to the place of worship, however, because he may be coming there for the purpose of acknowledging his sin and asking for forgiveness.  We, also, would be in spiritual danger, if we were to associate freely with those who are intent on living in sin.  Therefore, we must be conscious of the spiritual condition of those with whom we regularly worship.  This necessarily involves judging.  Of course, withdrawing is not the first thing we are to do with regard to brethren who are guilty of sin.  Paul is dealing with a case of obvious impenitence (the refusal to repent).  

Matthew 18:15-17

     Here, Jesus gives three steps that must precede our withdrawing from those who have sinned against us. 

(1) Go to the individual privately,

(2) Take with you one or two others.

(3) Tell it to the church. 

     At whatever step the person repents, "thou hast gained thy brother," and the matter need go no farther.  If he will not repent, however, you are to "let him be unto thee as a heathen man and a publican."  Perhaps no one was held in lower esteem, or more steadfastly avoided by the self-righteous Jew, than "a heathen man and a publican."  The former was one who did not worship the only true God, and the latter was a Jewish tax collector for the Roman government.  Thus, we see how the Lord views (and how we should view) those who will not repent.

Galatians 6:1

     Here, we see, again, that those who are concerned about spiritual things have a responsibility toward those who have been "overtaken in a fault."  The responsibility is to "restore such a one."  The manner in which the responsibility is to be carried out is "in the spirit of meekness."  The attitude with which the responsibility is to be carried out is "considering thyself, lest thou also be tempted."  Yes, we are judging when we see the need to "restore such a one" who has been "overtaken in a fault."  But this is not the judging that Jesus condemns at Matthew 7:1; because "a spirit of meekness" will cause us to make sure there is not a "beam" in our own eye.  This is the type of judging Jesus commands at John 7:24.

Ephesians 5:11

     How can we avoid "fellowship with the unfruitful works of darkness" without judging which works are fruitful and which are unfruitful?  Or without judging which are "of darkness" and which are "of light"? 

     How can we "reprove them" if we do not recognize them?  How can we recognize them without judging?  To recognize them as "unfruitful works of darkness" is to so judge them.  But this is not the judging Jesus condemns; this is the judging Jesus commands.