How should we deal with the problem of judging?
Read Romans 12:1-15:13. The context is about practicing God's righteousness and living in Christ’s freedom instead of man-made rules or preferences.
Now, read Matthew 7. The context has to do with confronting hypocrites who condemn others based on their own rules.
Who is right and who is wrong?
One of the challenges for the first church in Rome was the matter of judging or condemning one another. The conflict grew out of the prejudice and antagonism Jews and Romans had toward one another. Both cultures promoted the idea that they were superior. Naturally, this antagonism did not immediately disappear when Jews and Romans or even others from other cultures living in Rome became Christians.
Paul wrote to the Christians in Rome to give them Christ's perspective on their many conflicts, most of which centered on the question of who was superior and right (righteous) versus who was inferior and wrong (unrighteous)? The biblical theme of righteousness, prominently taught and displayed in the Old Testament is discussed in Romans. Paul shows how all those who are in Jesus Christ by God's grace through saving faith are righteous in him (Rom. 5).
How do Christians who are declared right with God and righteous in Jesus live? Well, one way is how we view and treat other believers. This section in Romans 12-15 explains how to think and live in Christ with fellow believers.
Who are the weak, and who are the strong in Romans 14-15?
One group is weak in the faith
The term “weak” in Romans 15 means “without strength, impotent, powerless, weakly, disabled, unable to be done, impossible” (Olive Tree’s Enhanced Strong’s Dictionary).
The spiritually weak in the New Testament often refers to those who are immature in the faith or who depend on rules and the Law for the Christian life. Weak can also refer to those who are easily influenced by false teachings or bad morals.
The other group is strong in the faith
Those strong in the faith live the Christian life in the power of the Spirit and are not empowered by rules and laws. They have freedom in Christ and freedom of conscience informed by God’s Word. In Galatians, Paul discusses this Christ-centered life in the Holy Spirit and true freedom.
What was the nature of the conflict, according to Romans 14?
Romans 14-15 speaks to hot-topic issues both Jewish Christians and Roman Christians had. One major problem centered around eating certain foods. This problem had nothing to do with trying to be healthy but had everything to do with the symbolic and spiritual connection certain foods had.
Taking their cue from the Old Testament laws in Leviticus and Deuteronomy, the Jewish Christians believed that eating certain foods was an insult to God, proof of a lack of holiness and righteousness, and a major sin if they ate anything God had forbidden in his Law. The Roman Christians had no such traditions and did not understand why it was such a big deal. One party has a religious conviction, the other does not. Both parties are convinced of their actions are right (vs. 6 “unto the Lord”).
The weak in the faith condemned others who did not conform to religious laws, such as were found in the Old Testament and ancient cultural practices. The behavior of the strong in the faith toward the weak sometimes flaunted their freedom or showed contempt toward the weak. That became a stumbling block for the weak. It was a source of grief for the weak and influenced the weak to sin by violating their consciences. They too condemned fellow believers.
What solutions to the conflict did Paul present?
Paul sides with the strong (14:14, 20: 15:1). But the weak should be won over to the position of the strong by loving admonishment from God’s Word.
Don’t despise or judge one another. Instead, treat each as family members in Christian love.
Do not induce a weak believer to sin against their conscience.
Do not play God. God is the ultimate judge of right and wrong and of one’s conscience (verses 3ff, 6-12, 17f). Both sides have done this: the strong by despising and the weak by judging.
Paul tells us that adiaphora (the New Testament Greek term for “things indifferent”) biblically understood is the freedom to have all our actions done “unto the Lord” and in faith (v. 23).
Paul also addresses this issue in 1 Corinthians 8-10, Colossians 2:16ff, and 1 Timothy 4:1-5.
Thou shalt not judge?
Is Paul saying in Romans 14:4 we must not judge anyone?
Does this mean that we cannot say anything against anyone else? That makes sense since Jesus said we cannot judge anyone else, right? Or does he? Let’s dig deeper to find out what he means.
First, proper judging has to do with how we deal with others in truth and with love.
James reminds us that no believer ought to use his speech sinfully. See what he says in the following verses:
1:19, 3:1 –
3:9 –
4:13 –
5:9 –
5:12 -
The Bible commands us to "speak to one another with the truth and to speak with grace." This means speaking graciously. You may be frank but not insulting, demeaning, inconsiderate, or harsh (Col. 4:6).
It also means to use wholesome language for another person's benefit and edification (1 Tim. 2:8; 1:9; 2:2; and 6:3).
The Bible says our speech reveals our hearts. The choice of language and vocabulary often reveals the degree to which one's viewpoint is biblical or sinful. Look at Ephesians 4:15 and 25.
Second, the conflict in Rome had to do with how they were speaking and treating one another.
They were judging or condemning each other.
In the Old Testament, the ninth commandment (Ex. 20:16; Deut. 5:20) addresses this. It says, “You shall not bear false witness against your neighbor.” One aspect of bearing false witness has to do with slander, and slander has to do with judging rashly. Slander is a form of condemnation. Some examples of this are found when:
King David believed Ziba's slander about Jonathan's son and rendered a judgment without any investigation (2 Sam. 16:4; 19:24ff).
In John 9:2, Jesus' disciples rashly judged the blind man, by asking who had sinned to cause his blindness? Was it the blind man or his parents? It was neither.
Then, in the New Testament, we see that Jesus firmly warned and exhorted his people "not to judge, lest you be judged" (Matt. 7:1-3; Lk. 6:36-37). This is perhaps one of the most popularly quoted verses of the Bible. It is often used to shut down anyone’s complaint or critique of others about anything. But what does Jesus mean?
It does not mean that we are not to make judgments. After all, judges render verdicts, church leaders make judgments, and all of us evaluate things.
In Matthew 7, Jesus is addressing hypocrisy, especially the hypocrisy of the self-righteous, religious leaders. In Luke 6:36-37, the judging Jesus condemns is about condemning, pronouncing a verdict, judging harshly without love, justice, or mercy. Judging in Matthew 7 and Luke 6 is about passing a harsh verdict that condemns others.
He is literally saying, "Do not make it a practice of condemning" or "Do not keep on condemning." We can see who was doing this in Luke 18:9.
Jesus is not saying we cannot have an informed opinion about someone and express that opinion. Nor is he forbidding giving appropriate labels to hypocrites, self-righteous, or haughty individuals. After all, he calls them dogs and hogs in Matthew 7:6. Of course, Jesus knew the hearts and minds of people, and we can't. But these tough labels matched the horrible things the religious leaders and teachers were doing.
The key thing to keep in mind is that in the Bible, there is a difference between making a judgment that is discerning and a judgment that is condemning.
What is going on in Matthew 7? Jesus is righteously condemning unrighteous hypocrisy, particularly the hypocrisy of legalism (human-made or self-righteous rules and laws). The Pharisees and lawyers who taught people the Old Testament and focused on God’s Law wanted to make sure true believers were holy enough. So, they added scores of additional laws to make sure the explicit laws of the Old Testament were precisely obeyed. These self-righteous religious leaders were weighing people down with the mountain of rules and regulations. They believed it was their duty to make sure all believers in God were as holy as they were.
Jesus said this was a burden no one was supposed to have. The Pharisees were hypocritical because they made laws they could not even keep but also because they had “neglected the weightier matters of the law: justice and mercy and faith” (Matt. 23:23). This is why he said, “Come to Me, all you who labor and are heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matt. 11:28-30).
What’s more, the Bible teaches us that it is wrong to forbid what God permits and permit what God forbids. Legalism is forbidding what God allows. "Legalism, in regard to Christian morality, is simply creating moral standards beyond what the Scripture has revealed" (Dave Swavely, Who Are You to Judge?). License or antinomianism permits what God forbids.
The judging Jesus condemns is selfish judging and condemnation. How does self-righteousness judge others?
According to our own standard of measurement.
Disregarding our own sins while condemning the same sins in others.
With supposed good intentions (helping to take the speck out of other people’s eyes).
Hypocritically. This is when we have our own sins to deal with but aren't dealing with them because our focus is on another’s purity and law-keeping.
Poor or sinful judging happens because there is a quick and rash judgment that leads to a wrong verdict and condemnation, generally without sufficient knowledge or information. Doing this, we harm our "neighbor's" reputation. So when James says in 4:11a, "He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law,” he is referring to the commandments of Moses and Jesus.
Jesus warns in Matthew 7:2, "For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you." In other words, the self-righteous standard of judgment we use on others will be applied to us. What does this mean?
"If you have no mercy, then you will receive no mercy; if you judge kindly, then you will be judged kindly."
But everyone judges, right?
Everyone makes judgments. We cannot avoid doing so. Yet, what kind of judgment is sinful?
Any assessment, opinion, or evaluation that is prejudiced, not based on the facts but based on one's personal standards as the moral basis and measurement against which to judge is clearly wrong!
Any pronouncement of condemnation or curse that is not warranted or permitted from God’s Word is sinful. In other words, we cannot condemn someone for sinning when that person has not sinned (based on God’s Word). Any hypocritical or false pronouncement of condemnation intended to injure others is wrong. To judge in these contexts, where it is wrong and sinful, is a judgment that condemns another person’s soul, heart, motives, character, etc. Whether it is implied or clearly stated, this judgment condemns. It is wrong because it focuses one's attention on someone else's fault or sin while ignoring the blatant fault or sin in his own life (Matt. 7:2-3).
Therefore, we are NOT to judge-condemn:
Others’ motives. However, we can assess and even condemn observable behaviors that are sinful or evil.
Those outside the church
1 Cor. 5:12 – "For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge?"
Others when we should overlook an offense
See Pro. 19:11; 12:16; 17:14; 1 Pet. 4:8; and Col. 3:13.
This is when we deliberately and unilaterally decide to forgive a wrong and walk away from a conflict.
Neither are we to personally pronounce condemnation or a harsh verdict of one’s heart with
Our neighbor (James 4:11-12).
Or one another (Rom. 14:13 cp. Galatians 6:1).
Now, reading Romans 14-15, how do you think the Romans sinfully judged?
Is judging ever okay? Is it ever permissible?
Oftentimes, Matthew 7 is used to shut down someone who is voicing an opinion or concern about someone else. Matthew 7 has even been used to stop a person from testifying to sinful or evil things another person has done. But here is something we must understand:
This view actually contradicts the message Jesus is making in this context. Jesus, himself condemns the leaders and teachers of the law. Jesus is bearing witness to the evil behaviors of these self-righteous teachers. He is accusing them of being wicked. Talk about judging! The Lord is teaching against self-righteous hypocrites who were condemning others based on their own standards. He is condemning those who misuse God’s Word and ignore the spirit of God’s law.
Jesus is shutting down unrighteous, false, and hypocritical judgments. However, he never says one cannot make proper judgments after investigating motives revealed by speech or behaviors. He is saying we cannot judge-condemn others for what we ourselves are guilty of.
Jesus is not telling someone to keep quiet about injuries suffered at the hands of another person. That would violate the applications of the ninth commandment. He is not saying we must not speak out against others who are sinning or perpetuating evil. That would violate many of the laws in the Old Testament. It would even contradict what Jesus did several times when he defended people and rebuked their false accusers, even calling them names (such as vipers in Matt. 3:7; 12:34; 23:33; Luke 3:7 and hypocrites in Matthew 15:7 and 16:3).
Telling a person she cannot say anything about another person but instead must keep quiet or face the consequence is itself judging-condemning. It misapplies Christ’s commandment, places a sanction on the person if she says anything, and pronounces a verdict of guilt if she does speak.
Refusing to hear a person out is assuming the person is giving false testimony without hearing what she has to say (Prov. 25:2, 8-10). Wise people are judicious in giving an individual a hearing ((Pro. 15:23, 28; 29:20; 8:13; Jas. 1:19). To shut a person down without hearing them out is an injustice because it is coming to a conclusion without some investigation of the truth (Pro. 12:18; 29:20; 2 Sam. 16:4; 19:24ff; Matt. 7:1-3; John 9:12ff; 1 Cor. 4:5). It is sinful not to listen to others (Prov. 18:13; James 1:19) and to draw improper conclusions (Pro. 25: 8; 18:17; 27:2; 18:13; Job 13:5).
Of course, God is the only perfect judge (Psalm 75:7).
He shows no partiality (Deut. 10:17; Gal. 2: Eph. 6:9).
Judges righteously (Psa. 67:4).
And everyone will stand before God's judgment throne (Rom. 14:10-11; 2 Tim. 4:1).
As Christians, we are to discern and make individual judgments, but never in the sense of making a pronouncement of one's eternal destination.
We first judge-evaluate ourselves:
1 Cor. 11:31 - such as before the Lord's Supper
1 Peter 4:17
We are to judge, examine, and discern things within Christ’s church. For example, read 1 Peter 4:17.
Under certain circumstances, we can judge and should judge but without partiality.
Deut. 16:19 -
1 Tim. 5:21 -
James 2:1-4, 9 -
God calls us to discern. Discernment is a type of judgment. How so?
Phil. 1:9 tells us to abound in love and discernment.
1 Cor. 2:15 – "The spiritual person judges all things, but is himself to be judged by no one."
1 Cor 12:10 – some have the spiritual gift of discernment.
Luke 12:57 – we should discern right from wrong.
1 John 3:10 – we must discern and judge between true and false spirits, true and false teaching.
Matt. 12:33 – to discern based upon fruit or lack of biblically defined fruit.
In Christ, we are free!
The message of Romans, especially the message in chapters 14-15, is that while we must not judge-condemn others in the ways described above, we are free from the judgment and condemnation of others. That means we are free in Christ. We have freedom in Jesus through his power to have self-control in our thoughts, words, and actions that would sinfully condemn others. What's more, we have the freedom in Christ to come to our own biblically informed convictions about things in life. Therefore, as Christians, we are free from any supposed obligations other people try to impose on us. We call this liberty of conscience, which, by the way, is the basis for Western society's laws on liberty and freedom.
According to Romans 14, check out what areas where we have the liberty of conscience:
14:2 -
14:3 -
14:5 –
Who is the ultimate judge in these situations (Romans 14:11-12)?
To learn more, compare these verses: 2 Chronicles 19:7; Psalms 7:11; 58:11; and 75:7.
What is the righteous thinking and attitude we should have in such matters?
And how should we live with fellow believers?
14:4 –
14:5 –
14:7-
14:13 –
14:14 –
14:15 –
14:17 –
14:18 –
14:19 –
14:20 –
14:21 –
14:23 -
Keep in mind too that no one has a right to judge-condemn you:
In your heart.
For serving God in whatever capacity and service God gives you (1 Cor. 4:3; Romans 14:3-4).
Regarding what you eat or drink (Col. 2:16-17).
Paul wrote, “But he who is spiritual judges all things, yet he himself is rightly judged by no one” (1 Cor. 2:15, NKJV).
For the freedom you have in Christ.
Regarding any other spiritual conviction that you have based on sound biblical teachings (an example is Colossians 2:21-23).
For not obeying man-made laws.
For things on which God is silent.
Thou shalt not judge?
While this is a common statement, it is often taken out of context and does not support what it teaches. In many places, the Bible tells us as individuals we must not judge-condemn others. Those in official positions may do so but we may not. At the same time, no Christian has the right to condemn us, as we’ve seen above.
However, we are called to judge-discern. We may and even must do so through what God says, according to wisdom and grace, through love.
In the meantime, be free and celebrate your liberty in Jesus!