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Judging (by Men)

Hastings' Dictionary of the New Testament

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JUDGING (by men)

In the NT ‘to judge’ is always a translation of κρίνειν or its compounds, although κρίνω, is frequently rendered by other words than ‘judge.’ The primary meaning of κρινω is to separate, put asunder. Through the derivative signification to search into, to investigate, it came to mean to choose, prefer, determine, to decide moral questions or disputes after examination, to judge. In this last sense it is used of the authoritative decisions Christ will declare as to conduct and destiny at the general judgment of the last day. When κρινω is not rendered by ‘judge’ in the NT, it always involves the kindred meaning of reaching a decision, or of action consequent upon a decision. In a number of instances it means to determine to pursue the course decided upon as best. St. Paul had determined (κεκρικει) to sail past Ephesus (Acts 20:16); he determined (ἕκρινα) not to know anything among the Corinthians save Jesus Christ and Him crucified (1 Corinthians 2:2); not to come to them in sorrow (2 Corinthians 2:1). The Jews denied Jesus before Pilate when he was determined (κρίναντος) to let Him go (Acts 3:13, See also Acts 24:21, Acts 25:25, 1 Corinthians 7:37). In Matthew 5:40 κριθῆναι is rendered ‘go to law’ in Revised Version NT 1881, OT 1885, and other forms are rendered ‘condemn’ (Acts 13:27), ‘called in question’ (Acts 24:21), ‘ordained’ (Acts 16:4), ‘esteemeth’ (Romans 14:5).

1. Judging by men permitted and commended.—The right to pass judgment upon both the actions of men and their characters as manifested in their conduct is implied in the power of rational and moral discrimination which all possess. Its exercise is also made imperative by the very nature of things. Men must form an opinion not only of the quality of deeds, but also of those who do them, if there is to be the prudent and wise action in our necessary relations to others, which shall be best for us and for them. St. Paul recognizes this power of moral judgment in even the heathen (Romans 2:14-16). To this, truth and right conduct may confidently appeal (2 Corinthians 4:2). He commends those who exercise it upon all moral questions, and bold fast the good it approves, and abstain from the evil it condemns (1 Thessalonians 5:21-22). It is to this moral judgment that all true teaching and preaching appeal. Our Lord assumes that all have the power to know the quality of outward deeds of men, and lays down the principle that the quality of the man corresponds with that of his deeds (Matthew 7:15-19), and, therefore, that we can form a right judgment of men, when the fruitage of their lives matures, however much they may seek to hide under false pretences. To this great principle of judging our Lord made frequent appeal in His controversies with the Pharisees. The Satanic conduct of these leaders proved them the children of the devil,—as having his nature (John 8:38-44),—while His own works made it plain He was from God (John 5:36; John 10:25 etc.). Even in Matthew 7:1-5, in connexion with our Lord’s strongest condemnation of judging, it is implied (Matthew 7:2; Matthew 7:5) that men may judge others guilty of faults and help to cure them of the failings discovered, if they but be free enough from faults themselves to have the clearest discernment. He also censures the Jews (Luke 12:57) because they do not judge what is right as to the Messianic time of His preaching, as they do the signs of the sky, and are therefore in danger of arraignment and condemnation at the highest tribunal.

2. The judging which is condemned

(a) That prompted by a wrong spirit. Of this kind is that forbidden by our Lord in Matthew 7:1-4. It is prompted by a critical and censorious spirit. The man possessed by this disposition subjects others to searching scrutiny to find out faults. Where even the smallest defects are discovered, he becomes so absorbed in them that he is oblivious alike of his own greater faults and the greater virtues which may be associated with the minor faults of others. Those who are critical of others in order to find something to blame, instead of being critical of themselves in order to become fitted to help them, will but bring upon themselves from God as well as from men the condemnation they are so ready to mete out to others (see also Luke 6:37).

(b) Judging according to false or inadequate principles or standards. In John 7:23-24; cf. John 5:8, our Lord condemns judging upon superficial principles—mere literal conformity to outward rules. Had the Jews seen the deeper intent of the Sabbath law, they would not have condemned Him for apparently breaking it by healing a man on that day. It was this superficial standard of judging—on literal and mere legal grounds rather than upon the deeper underlying principles—which constituted judging after the flesh rather than after the spirit. It is only the judging after the spirit that is righteous and to be commended (John 8:15). It is for this reason that the natural (ψυχικός) man receiveth not the things of the Spirit, but he that is spiritual (πνευματικός) judgeth (ἀνακρίνει) all things (1 Corinthians 2:14). The one has in his nature only that to which the mere outward and superficial appeals—the other has in him that in which the deepest inner principles of life and action find a response. The latter, through this sensitive response of his nature to the deepest truths, can give strict judgment as to their character.

Literature.—Dale, Laws of Christ, p. 93, Week Day Sermons, p. 32; Dykes, Manifesto of the King, p. 621; Mozley, Univ. Sermons, p. 72; Wendt, Teaching of Jesus, i. 274.

C. Goodspeed.