SHOULD CHRISTIANS JUDGE ONE ANOTHER? Some have asked for this topic. One issue here is giving you too much information or not enough. I guess it may depend on where you are in your spiritual awareness. Look up Dr. Bob Utley on the Internet. I use his material a lot. Now get out your Bible and look up the references. This is something you are going to have to work for. In 1 Corinthians 5:12 Paul and the church must deal with members (v. 12 expects a yes answer), but believers must allow God to deal with non-members. Believers must not judge one another. It seems to me denominations do this all of the time. Mat 7:1 Judge not, that ye be not judged. Mat 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. Mat 7:3 And why beholdest thou the mote that is in thy brothers eye, but considerest not the beam that is in thine own eye? Mat 7:4 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? Mat 7:5 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 brothers eye. Source: Dr. Bob Utley 7:1 Do not This is a PRESENT IMPERATIVE with a NEGATIVE PARTICLE meaning to stop an act already in process. Christians have a tendency to be critical of one another. This verse is often quoted to prove that Christians should not judge each other at all. But, Matt. 7:5,6,15, 1 Cor. 5:1-12, and 1 John. 4:1-6 show that Jesus was assuming that believers evaluate one another spiritually. Ones attitude and motives are the keys (cf. Gal. 6:1; Rom. 2:1-11; 14:1-23; James 4:11-12). ▣ judge This Greek word is the etymological source for our English word critic. Another form of this same root in Matt. 7:5 is translated hypocrite. It seems to imply a critical, judgmental, self-righteous spirit which judges others more severely than it does itself. It emphasizes one set of sins over another set of sins. It excuses ones own faults, but will not excuse the faults of others (cf. 2 Sam. 12:1-9). 7:2 The Greek text of Matt. 7:2 appears in a rhythmical, poetic form. This may have been a well-known proverb. The fact that this statement was used in the other Gospels in different settings backs up this interpretation. This verse contains a significant truth which was repeated quite often in the NT (cf. Matt. 5:7; 6:14-15; 18:35; Mark 11:25; James 2:13, and 5:9). How believers act toward others is a reflection of how God has acted toward them. This is not meant to destroy the biblical truth of justification by faith. It is meant to emphasize the appropriate attitude and lifestyle of those who have been so freely forgiven. 7:3 Why do you look at the speck that is in your brothers eye Speck was used by classical Greek writers for the material that made up a birds nest. Therefore, we are talking about bits of plant material and similar insignificant, small items. ▣ but do not notice the log that is in your own eye This was an Oriental overstatement. The log referred to some large piece of lumber, a building timber or rafter. Jesus often used this literary form ofHYPERBOLE to communicate spiritual truths (cf. Matt. 5:29-30; 19:24 and 23:24). 7:5 You hypocrite This compound word came from the theatrical world and was used for an actor performing behind a mask. It came from two Greek words, to judge and under. It described a person acting in one way but being another (Luke 18:9). A good example of this kind of activity can be seen in the life of David (cf. 2 Sam. 12:1-9). Jesus used this term for the self-righteous Pharisees in Matt. 5:20; 6:2,5,16; 15:1,7; 23:13. This verse implies the appropriateness of believers concern for other Christians when it is not done in a condescending, self-righteous manner. Galatians 6:1 is helpful regarding the proper attitude and motive for Christians exhorting and correcting one another. The Church has always had to spiritually examine and exhort its leadership and membership. Mat 7:15 Beware of false prophets, which come to you in sheeps clothing, but inwardly they are ravening wolves. Mat 7:16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Mat 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. Mat 7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Mat 7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Mat 7:20 Wherefore by their fruits ye shall know them. Matthew 7:15 Beware of the false prophets This is a PRESENT IMPERATIVE. Jesus often spoke of false prophets (cf. Matt. 24:4, 5, 11, 23-24; Mark 13:22). It is always difficult to identify false proclaimers because they usually have an element of truth in their message, and one is not always certain of their motives. Therefore, it becomes a crucial question as to how believers ascertain who are false proclaimers. There are several elements which must be brought into the evaluation. Deut. 13:1-3 and 18:22 Titus 1:16 and 1 John. 4:7-11 1 John. 4:1-3, Based on these criteria, Christians are able to make their evaluation. Matthew 7:15-20 deal with the issue of fruit inspection, while Matt. 7:21-23 deal with people who bear seemingly good fruit, but have no personal relationship with God. There is both a gate and a road; both an initial faith and a life of faith! ▣ who come to you in sheeps clothing, but inwardly are ravenous wolves The wolf is the traditional enemy of the sheep (cf. Matt. 10:16; Acts 20:29). This may mean that one of the difficult aspects of the road that leads to life is that there are people who try to detour us by means of a false message (cf. Eph. 4:14). Usually this message will have some personal advantage for the false prophets. They look so religious! Matthew 7:21-23 shows how wolves can look like sheep! 7:16 You will know them by their fruits This parable is unique to Matthew. This is a FUTURE INDICATIVE used as a PRESENT IMPERATIVE (see also Matt. 7:20). The question expected a no answer (like Matt. 7:10). Know is emphatic, implying that believers can and must recognize false proclaimers. We can know them by their lifestyle priorities and their doctrinal teachings. It has often been questioned as to which of these make up ones fruit, when actually, both do. 1. their teachings (cf. Deut. 13:1-3; 18:22; Luke 6:45; 1 John. 4:1-3) 1 John 4:1 do not believe This usually means to stop an act already in process. The tendency of Christians is to accept strong personalities, logical arguments, or miraculous events as from God. Apparently the false teachers were claiming (1) to speak for God or (2) to have had a special revelation from God. ▣ every spirit Spirit is used in the sense of a human person. See note at 1 John 4:6. This refers to a supposed message from God. Heresy comes from within the church (cf. 1 John 2:19). The false teachers were claiming to speak for God. John asserts that there are two spiritual sources, God or Satan, behind human speech and action. ▣ but test the spirits This is a PRESENT ACTIVE IMPERATIVE. This is both a spiritual gift (cf. 1 Cor. 12:10; 14:29) and a necessity for every believer, as are prayer, evangelism, and giving. This Greek worddokimazō has the connotation of to test with a view toward approval. Believers must think the best of others unless the worst is proven (cf. 1 Cor. 13:4-7; 1 Thess. 5:20-21). ▣ because many false prophets have gone out into the world This is a PERFECT ACTIVE INDICATIVE (cf. Jer. 14:14; 23:21; 29:8; Matt. 7:15; 24:11,24; Acts 20:28-30; 2 Pet. 2:1; 1 John 2:18-19,24; 3:7; 2 John 7). The implication is that they have left the church (house churches), yet continue to claim that they speak for God. 4:2 By this you know the Spirit of God This grammatical form is either a PRESENT ACTIVE INDICATIVE (a statement) or PRESENT ACTIVE IMPERATIVE (a command). This same ambiguity of form is in abide, 1 John 2:27 and know, 2:29. The Holy Spirit always magnifies Jesus (cf. John 14:26; 15:26; 16:13-15). This same test can be seen in Pauls writings in 1 Cor. 12:3. ▣ every spirit that confesses This is a PRESENT ACTIVE INDICATIVE which points to a continuing profession, not a past affirmation of faith. The Greek term confess is a compound from the same and to speak, meaning to say the same thing. This is a recurrent theme in 1 John (cf. 1 John 1:9; 2:23; 4:2-3; 4:15; John 9:22; 2 John 7). This term implies specific, public, vocal acknowledgment of ones affirmation of and commitment to the gospel of Jesus Christ. ▣ that Jesus Christ has come in the flesh is from God This is a PERFECT ACTIVE PARTICIPLE. This is the essential doctrinal test for the false teachers (i.e., Gnostics) whom John was combating in this book. Its basic assertion is that Jesus is fully human (i.e., flesh, which the Gnostics denied) as well as fully God (cf. 1 John 1:1-4; 2 John 7; John 1:14; 1 Tim. 3:16). The PERFECT TENSE affirms that Jesus humanity was not temporary, but permanent. This was not a minor issue. Jesus is truly one with humanity and one with God. 4:3 every spirit that does not confess Jesus It is theologically interesting that the old Latin version of the NT and the Patristic writers, Clement, Origen of Alexandria, Irenaeus, and Tertullian have leui(looses), which implies separating Jesus, apparently into a human spirit and a separate divine spirit which so characterized second century Gnostic writings. But this is a textual addition which reflects the early churchs life and death struggle with heresy (see Bart Erhart, The Orthodox Corruption of Scripture, pp. 125-135). ▣ the spirit of the antichrist Here the term (cf. 1 John 2:18-25) is used as a denier of Christ, not an attempt to usurp His position. 2. their actions (cf. Luke 3:8-14; 6:43-46; John 15:8-10; Eph. 5:9-12; Col. 1:10; Tit. 1:16; James 3:17-18; 1 John. 4:7-11) How people live reflects 1. their true selves 2. their relationship with God It is difficult to hold together the twin truths of an absolutely free invitation to a free salvation, with the demand of Christlikeness. Yet both are true! A good brief discussion of this is in Manfred T. Brauch, Abusing Scripture, pp. 104-116. Matthew 7:19 Because of John the Baptists use of this same phrasing in Matt. 3:10, many believe this was a common proverbial saying. Rom 14:1 Him that is weak in the faith receive ye, but not to doubtful disputations. Rom 14:2 For one believeth that he may eat all things: another, who is weak, eateth herbs. Rom 14:3 Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Rom 14:4 Who art thou that judgest another mans servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. Rom 14:5 One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. Rom 14:6 He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it. He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks. Rom 14:7 For none of us liveth to himself, and no man dieth to himself. Rom 14:8 For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords. Rom 14:9 For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. Rom 14:10 But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. Rom 14:11 For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. Rom 14:12 So then every one of us shall give account of himself to God. Rom 14:13 Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brothers way. Rom 14:14 I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. Rom 14:15 But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Rom 14:16 Let not then your good be evil spoken of: Rom 14:17 For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. Rom 14:18 For he that in these things serveth Christ is acceptable to God, and approved of men. Rom 14:19 Let us therefore follow after the things which make for peace, and things wherewith one may edify another. Rom 14:20 For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence. Rom 14:21 It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. Rom 14:22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. Rom 14:23 And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin. 1. we must examine each others fruits for leadership positions (cf. 1 Cor. 6:1-3; Matthew 7) 2. we must exercise church discipline when the reputation of the church is at risk This is often a fine line! By implication Paul is asserting that the sinning man of 1 Corinthians 5 must be placed in the realm of Gods judgment (i.e., outside the church). One wonders how this context relates to modern societies where believers and non-believers have an opportunity by voting to regulate social norms. Should believers vigorously participate in the political process? This context is limited to judgment relating to church discipline and not western, modern democracy. Believers are citizens of two realms with obligations and privileges in both! Gods Spirit, Gods will, and Gods Book help us as believers find our way in this fallen world, but unbelievers are exploited and manipulated by sin, self, and Satan. They need our witness and compassion, not our judgmental self-righteousness. They are not capable of understanding our motives, purposes, and actions. The problem of when and how Christians should judge each other caused several Greek manuscripts to alter this text. 1. The very early papyrus manuscript P46 (about A.D. 200) as well as the Bahairic Coptic translation (3rd century) and Peshitta Syriac translation (5th century) just omit the negative and translate the sentence as an IMPERATIVE, Judge ye those who are inside [the church] (cf. Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 551). 2. The Sahidic Coptic translation (3rd century) puts the negative with the preceding sentence, For what have I to do with judging those who are outside and not those who are inside? Judge those who are inside (Metzger, p. 51). 3. The UBS4 text does not even acknowledge the possibility of these variants as original. B. This issue must be dealt with in two ways. 1. believers are admonished not to judge one another (cf. Matt. 7:1-5; Luke 6:37,42; Rom. 2:1-11; James 4:11-12) 2. believers are admonished to evaluate leaders (cf. Matt. 7:6,15-16; 1 Cor. 14:29; 1 Thess. 5:21; 1 Tim. 3:1-13; and 1 John 4:1-6) Some criteria for proper evaluation may be helpful. 1. evaluation should be for the purpose of affirmation (cf. 1 John 4:1 – test with a view toward approval) 2. evaluation should be done in humility and gentleness (cf. Gal. 6:1) 3. evaluation must not focus on personal preference issues (cf. Rom. 14:1-23; 1 Cor. 8:1-13; 10:23-33) 4. evaluation should identify those leaders who have no handle for criticism from within the church or the community (cf. 1 Timothy 3). Judgment in the New Testament Judgment is certain (cf. Matt. 12:36; Heb. 9:27; 10:27; 2 Pet. 2:4,9; 3:7). A. The one who judges is 1. God (cf. Rom. 2:2-3; 14:10,12; 1 Pet. 1:17; 2:23; Rev. 20:11-15) 2. Christ (cf. John 9:39; Matt. 16:27; 25:31-46; Acts 10:42; 17:31; 2 Cor. 5:10; 2 Tim. 4:1) 3. the Father through the Son (cf. John 5:22-27; Acts 17:31; Rom. 2:16) Judgment is an unpleasant subject, but a recurrent theme in the Bible. It is based on several bedrock biblical truths. 1. This is a moral universe created by an ethical God (we reap what we sow, cf. Gal. 6:7). 2. Humanity is fallen; we have rebelled. 3. This is not the world God intended it to be. 4. All conscious creations (angels and humans) will give an accounting to their Creator for the gift of life. We are stewards. 5. Eternity will be permanently determined by our actions and choices made in this life. Heb 4:12 For the word of God is quick, and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
Posted on: Wed, 19 Nov 2014 05:00:39 +0000
Trending Topics
Recently Viewed Topics
© 2015