Judging Your Brother

I Cor.6:1-9a
 
While much of the contemporary church moves no further than saying “judge not” repeatedly—almost as a mantra—the scriptures teach very differently. There is a safe and edifying realm within which brothers in Christ are to use the facility of judgment in order to keep their brother and the church in a healthy spiritual state.  Just as the ‘judge not’ statement can be abused so also a teaching on ‘judging’ can be greatly abused. Those who truly love Jesus will be very careful and slow in any form of judgment and will seek a Biblical balance. 
 
In the first post on Matthew 7 we showed that all judging was not forbidden by Christ and that in fact He went on to teach the wonderful benefit of judging when you use it to help your brother take something out of his eye. Jesus also taught in John 7:24 that we are to “judge righteous judgment.” This of course affects and influences the relationship between brothers in Christ. Any judgment that is not righteous is not biblical. Paul teaches in I Cor.5:12 that, “ye judge them that are within”—that is, those in the church; members in the body of Christ. 
 
There is a whole realm of Biblical teaching that shows us that we ought to be equipped to sit in judgment on disputes between brothers. We don’t just say ‘love each other, shake hands and make up.’ No. We must have great discernment in applying the written scriptures in a righteous manner. Deut.1:16, “And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother...” This is a Biblical principle and teaching in both the Old and New Testaments. In I Corinthians 6 when dealing with a problem in the Corinthian church where brother was taking brother to secular courts Paul teaches three very vital truths: i) you shall one day judge the world, ii) you shall one day judge the angels, iii) therefore you ought to be able to judge issues between brothers now in the church. 
 
Judging your brother has everything to do with a deep sincere desire to perceive and then remove anything that stands between you and your brother or deal with what spoils fellowship between you. Therefore this type of judgment promotes unity, restores fellowship and is a manifestation of love. 
 
Go to Your Brother 
 
We are not to harbour things in our heart against our brother without trying to rectify it. We must attempt to both remove it from our heart and win our brother back. Jesus taught “That whosoever is angry with his brother without a cause shall be in danger of the judgment” (Mt.5:22). Please notice that all anger towards a brother is not wrong. “Be angry and sin not.” But even when it is righteous anger there is always the danger of it becoming sinful. Even when it is righteous we are given clear instructions on how to handle it. “Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Mt.5:23-24). Even if the anger is justified and if it is your brother who is the one who has the issue against you we are still told to go to him. Spiritual ministry, sacrifices and gifts mean nothing if our heart is not long for the recovery of sincere fellowship with each brother in Christ. 
 
Even in serious situations where your brother is walking “disorderly—out of step with the written Word of God—and under circumstances in which you are to have no “company” with him or fellowship with him we still treat him as a brother. Paul writes, “Yet count him not as an enemy, but admonish him as a brother.” If he was an enemy you would not admonish him. Admonishing is an act of brotherly love and deep concern. To admonish (noutheteo) means to put in mind, to bring to the attention of, to caution, or to reprove gently (II Thess.3:6, 14-15). 
 
A Biblical way to Deal with a Brother
 
Luke 17:3, “Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him." 

• Before you do anything you must take heed to yourself. If you do not go to your brother in the right manner, with the right motive for the right reason you will find yourself wrong before God. 
• Trespass = to miss the mark; err or son. Please notice that this is a clear act of sin. It’s not a personal issue or a personality issue. It is something that the Bible actually clearly calls sin. It’s not off-loading your resentments or the things you don’t like about your brother. 
• Rebuke – epitimao = this is an act of making your brother know the seriousness of his deed. It is an attempt to turn him from it, to correct him, enlighten him and free him from it. A loving rebuke to a brother is not only a biblical thing but it is also righteous and loving. To ignore the issue of sin and leave it in his life undealt with is unloving. (Lev.19:17; Ps.141:5; Prov.9:8; 17:10; 27:5-6). A vital scripture in relation to admoniting your brother is Rom.15:14, “And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish” (noutheteo = to put in mind; bring to the attention of;  to caution or reprove gently). Admonition is a mark of maturity. But to be able or mature enough for it you must be filled with goodness and knowledge. 
• Repent. If sin has been committed we look for repentance. We don’t just love unconditionally and therefore forgive and forget when no repentance has been shown.  We look for a change of mind and action. The Bible does not teach that if your brother sin against you that you go and ask him to forgive you. Neither does it say if your brother sin against you just love him, or just forgive him, or just leave it in the hands of the Holy Spirit. No it says go, rebule, and look for repentance.
• Forgive. If he repents then you must forgive. The word forgive (aphiemi) means to send forth, to send away, let go of, lay aside, put away, or to remit. After he repents if you don’t forgive by fully letting go of it then the sin is now yours. 

17:4-5, “And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. And the apostles said unto the Lord, Increase our faith.” Faith is
the key issue in forgiving others and in following through the correct biblical way of restoring fellowship with your brother. It takes faith in God and faith in the wisdom of god's written Word to follow this proceedure.
 
Further Teaching from Christ 

Mt.18:15, “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” 

• “go” – What is our responsibility when we have been wronged by a brother? It is direct, honest personal and private communication. i) This gives an opportunity to clear up a misunderstanding. You may have misread the situation or there may be facts you don’t know. ii) It gives an opportunity for him to take responsibility for his sin. In most cases a true brother will immediately repent and apologize. iii) it gaurds his testimony and reputation. iv) It builds a solid basis of trust and confidence for a future relationship.
• “tell him” - elegcho = admonish, convict or convince; reprove or rebuke. There is no true biblical reconciliation without dealing with the actual issue. True love does not sweep things under the carpet. 
• 18:16, “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." Of course this must be shared with trusted mature brothers in order to do this. When a brother will not talk, respond, or deal with his words and actions Christ instructs us to share the details with a few trusted brethren who can help in the situation. The Bible does not teach that we caanot share such an issue at all. However those you tell should go with you to the brother and now they are involved in this reconciliation process.
• 18:17, “And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.” There is a preceedure before an issue becomes public in a church.

Conclusion

After decades of very close observation I am persuaded that few take this teaching of Christ seriously or have the courage to live it out. In the church of our day there are broken relationships between brothers but this teaching has never been applied by either party. It is wrong, it is sin, to withdraw yourself from fellowship, or to put up a blockade, or to create a distance from your brother without speaking with your brother or correcting him. Going to your brother on such issues is one of the haredest things in all the world to do, yet it is thoroughly Biblical, righteous and profitable. God help us to leave out these truths in the local church.

The Right to Judge

 I Thess.5:12-23
 
In this chapter we have the call to “Prove all things; hold fast
that which is good” (v21). The verses leading into this command and following it give us an array of vital things in the local church which we must“prove.” To prove, dokimazo, means to test, discern and approve after testing. Here is a testing of “all things” which reveals what we must hold fast to. This proving will of course also reveal things we must reject. 

• This proving includes a discerning of those who truly labour faithfully in ministry and as a result of such discerning we are told to“esteem them very highly in love.” We should not withhold such high esteem to a faithful minister but neither should we give to any without testing and discernment. 
• We also must use this facility of proving when dealing with every member of the body. We must size up and discern how to act towards each individual person: “Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men” (v14). 
• We must also use the faculty of proving in order to “Quench not the Spirit” (5:19). To quench is to extinguish or put out the working of the Spirit in the church. Some who are undiscerning quench Holy Ghost conviction of sin or hinder Him speaking in a way to make the church holy. But you can also quench Him in the manifestation of the spiritual gifts: “Despise not prophesying” (5:20).  You must not have low thoughts of this genuine gift or set it at nought. Through proving you must discern what is of the Holy Spirit and what is not of Him. Any man who says that he is speaking by the Spirit should be scrutinized and tested (I Cor.14:29, 37).
• We use this facility of proving to also “Abstain from all appearance of evil” (5:22). The undiscerning question nothing. We must stay away from not only evil things but things which give an appearance of evil. We must discern and weigh up all things in coming to a decision as to what we should and should not be identified with. 

What is the end result, purpose and goal of proving all things? “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ” (5:23). Proving all things is a vital part of your sanctification. It is vital to being preserved blameless in spirit, soul and body. You cannot ignore proving, testing and judging all things without undermining a walk of holiness with God. You not only have the right to judge it is a vital responsibility for every believer to function in it. The church will not function in a healthy manner without judging all things. In fact if you do not judge what God says you are to judge you will not only find yourself out of step with Him but also in trouble with Him. 
 
Isa.5:20-21, Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight!” When Jehoshaphat, king of Judah, joined himself to the wicked king Ahab in battle he almost lost his life. Here was a godly king who was notorious above all kings for preparing his heart to seek God in prayer. He was a man of prayer yet very undiscerning in his associations. He believed the “judge not” gospel. But God was not happy. He sent a prophet to him saying, “Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD” (II Chron.19:2-3). 
 
Personal Judgment
 
This command to “prove all things” (dokimazo, to test, discern and approve after testing), is found throughout the New Testament in the wrings of Paul. This is a normal practical part of the Christian life. It is a vital part of the Christian life. You cannot function properly as a believer without proving all things. This “proving” applies to all things at all times. It is a vital responsibility for every believer, young or old. Just take note of the following verse where this same Greek word is used. 
 
You need it in finding the will of God for your personal life: “…that ye may prove what is that good, and acceptable, and perfect, will of God” (Rom.12:2). You must apply it constantly to your own heart: “But let a man examine himself” (I Cor.11:28). Mature leaders use it in choosing the younger preachers they use: “And we have sent with them our brother, whom we have oftentimes proved diligent in many things” (II
Cor.8:22).  We must apply it to all our works: “For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work” (Gal.6:3-4). You must use it in finding what is acceptable to God and then in applying it within the fellowship of the church: Proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them”  (Eph.5:10-11). In the choice of deacons: “And let these also first be proved; then let them use the office of a deacon, being found blameless” (I Tim.3:10). We must operate in it in reference to false prophets and false apostles: “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world” (I Jn.4:1). “I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars” (Rev.2:2). 
 
In all of these areas and in many others we have the right to judge. None of these things are outside the right and responsibility of each believer to judge. If anyone says that you must not test or prove these things then they are contradicting the written Word of God. Never let man takeaway your right to weigh up and judge all things. You have a God-given right, liberty and freedom to test all things and no man has the right to deny it to you. Never has this right been so abused as with the function of leadership in the church. We have two extremes in the church, i) First Nicolaitanism. The Lord said he hated the deeds and doctrine of the Nicolaitans (Rev.2:6, 15). This word means to conquer, to triumph or be victorious over the people. This is abusive leadership that uses their position, gifting and calling to manipulate, suppress or conquer the people. ii) The other extreme is the“church of the Laodiceans” (Rev.3:14). The other six churches were churches “of” a certain place. But notice this is now a church of the people. The people ruled. This is a church of the people, by the people and for the people. Is there a biblical balance to prevent such abuse on both sides? 
 
Church Leadership 
 
I Thess.5:12-13, “And we beseech you, brethren, to know (through observation and watching) them which i) labour among you, ii) and are over you (proistemi = to stand before; to preside) in the Lord, iii) and admonish (caution and reprove gently) you; And to esteem (consider) them very highly in love for their work's sake.” Church eldership also falls within the boundary of “proving all things.” Eldership is not a law unto itself without accountability. Not only are all believers to be tested but all elders as well. Any elder or ministry that places itself above and beyond accountability is dangerous. 
 
The great task of those who “rule over” other believers is to speak and minister God’s Word or to feed God’s sheep (Heb.13:7). This is the realm of their authority—the written scriptures. If they walk outside the scriptures they have no authority. To “rule over you” is used three times in Hebrews 13 and means to lead with official authority. This is not denominational or educational authority. It is the act of leading within the boundaries of God’s written Word. I want to give you a scripture that I believe is absolutely vital for every believer to know and understand correctly. If misunderstood it may lead to the suppression of your right to judge and your abuse within the church. 
 
Heb.13:17, “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.” Two vital words are used here that we must understand. 

• Obey (peitho) = to be persuaded; to be convinced; to be led to a place of agreement or trust. It is used in 13:18 and translated “we trust” and  again in 6:9, “But, beloved, we are persuaded better things of you, and things that accompany salvation…” This is not unquestioned obedience to those who rule. It is obedience that is freely given after trust has been established. Those who rule cannot demand obedience. They must persuade the sheep by the written Word of God. Any Pastor who demands obedience without taking you to the scriptures to persuade you and to gain your confidence is an abuser. But in this word there is also the emphasis that the sheep must be willing to be persuaded by the Word of God. When a willingness to persuade and a willingness to be persuaded come together we have a beautiful harmony. 
• Submit = to give place; yield. This yielding is the result of persuasion through the Word. Submission cannot be demanded (though it should be taught). If an elder is truly living by the Word and preaching the Word then we should be willing to yield. It is yielding to a man who has yielded himself, his motives, thoughts, doctrines and desires to the written Word. Both parties are yielding to the authority of God’s Word. And please note again the reason for submitting to such a ruler: “for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief:” Some in the church say they will never yield to any man. Such are out of step with God’s Word. They may judge but their judgment is not Biblical. 

The authority of every preacher has its boundaries. Its limit is set by the command of God as to what is to be taught. Mt.28:19-20, “Go ye therefore, and teach (disciple; make pupils) all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you:” I Pet.5:2, “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; 5:3 Neither as being lords over God's heritage, but being ensamples to the flock.” 
 
Biblical Berean’s

Acts 17:11, “These were more noble (higher rank) than those in Thessalonica, in that i) they received the word with all readiness of mind (predisposition), ii) and searched the scriptures daily, whether those things were so.” The Berean’s held fast to the right and liberty of testing what Paul preached and taught with the written scriptures. To do such does not mean that you don’t have a readiness of mind to believe and receive. They were testing his words with the Word. Paul was a gifted apostle but he could be tested by the written scriptures. Not just for a moment or a day but daily. For as long as he preached they tested. Paul was also willing and happy for such. It did not offend him, hurt him or make him insecure. These Berean’s proved themselves to be of a noble spirit by “proving all things.” God help all of us be such. 

God’s Standard of Judgement

Rom.2:1-16. We read in verse 2 that the “judgment of God is according to truth” against those who are hypocritical in their judgement. Mans judgement is based upon many things in his own mind, feelings and circumstances and so results in hypocritical judgement. Man becomes his own centre and standard of judgement. But God’s judgement is according to truth. He has a set standard of judgement which is fixed and unchanging. In verse 5 we read of the “righteous judgment of God.” His judgement is righteous. It is perfect. It is upright. It cannot be condemned or challenged as not fair. In this chapter Paul deals with God’s righteous judgement in connection with three groups of people. First He deals with the Jew who has the law and who will be judged according to the law. Secondly he deals with the gentile or heathen peoples who He will judge according to “the law written in their hearts”to which their conscience bears witness, either accusing or excusing them (v15). Then last of all He deals with the church and those who have heard the gospel through the church, “In the day when God shall judge the secrets of men by Jesus Christ according to my gospel” (v16). They will be judged according to the message of Christ in the Gospel. So we see that God has set a means of righteous judging according to truth for every man.  

A Standard to Walk By 

In the book of Philippians chapter 3 we find that Paul writes of a set standard set by God by which the New Testament Christian under grace is to live and walk by. In verse 2 he first warns “Beware of dogs, beware of evil workers, beware of the concision.” There were certain men and teachers in the church that he called dogs. The dog returns to its vomit and eats it again. The very thing that made it sick was the thing that it insisted on eating once more. The dog was the “concision” those who insisted that the gentiles must return to their Jewish roots by being circumcised. These were men professing to be born-again, who said they believed in Christ, the cross and grace yet they were trying to take the Christians back to Jewish ritual and outward ordinance of the flesh. They were hard on the outward man, the flesh, yet they were evil workers. They were no more obedient in works after all their legal ritual than anyone else. These men had created their own standard of judgement by which they judged the Christian life and others. 

In verses 15-20 Paul goes on to speak about God’s true standard of judgement in the church. He says “Let us therefore, as many as be perfect”—that is those who are mature—“be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.” All believers whether young or old, babes in Christ or fathers in the faith, are to have the same mind or think the same. But he acknowledges that those who are not mature in their thinking may not think correctly on certain issues but God will show them by His Word and teach them by His Spirit. But he goes further in saying that there is a standard by which every believer is to consider as God’s standard to live by and by which all things in the Christian life may be judged. “Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.” He is saying no matter where you are in your walk as far as maturity goes make sure of this one thing “let us walk by the same rule.” The Greek word rule is kanon. It means a standard, a boundary, a limit or a line. It is a standard or rule by which measurements are made. It is a clear line by which we may test and judge all things. The Greek word kane means a straight reed or a rod. This is taken from the Hebrew word kaneh used in the OT for a measuring reed. This was the normal standard of judgement as far as measurement. What Paul is saying is that we all are to walk by the same divine standard and rule. We all must walk in the same direction, in the same path and we have been given a line of measurement by which to walk. He says that “let us mind the same thing” or have the same mind in thinking the same way by having a mind moulded and shaped by this rule. 

In the church of our day we have many who say they are living under grace in blessing yet they do not walk by the “rule” or even adjust their thinking to it. They do not judge, or test, or try themselves in walk, speech, thought, attitude or deed by this rule. They think that grace relieves them of any responsibility to walk holy in a straight and narrow way. Yet Paul says that there is a rule, a straight line, by which every believer must line their walk up with. He says “Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.” Paul walked by this rule. He says we ought to follow his example and to mark out or set as a target any who endeavour to follow the example of the apostles as revealed in the New Testament writings. He also gives a serious warning about so-called believers who by their rejection of the rule do not follow an example of walking straight, who prove that they are enemies of the cross. They are carnal, controlled by the flesh and their mind is set towards earthly things. They are heading for destruction. 

Many in our day have created a selective personal judgement. They have invented their own standard of judgement. They make their own decisions, draw their own conclusions and determine their own choice of direction by the judgement of their own feelings, thoughts, opinions, desires and will. This has become their standard of judgement in the Christian life. Such people are not walking or thinking according to the rule, the line and the standard set by God. In Ezekiel 40:3 we read about a man of brass (brass is always the symbol of judgement in the Bible), with a line of flax in his hand, and a measuring reed. In chapter 47 the same man measures the river coming out of the temple. He measures 1000 cubits then brings Ezekiel out into deeper water until he is swimming. A man who walks by this rule will be led into the deep things of God. In Zechariah 2 we read of a man with a measuring rode going forth to measure Jerusalem. In Revelation 11 the angel gives John a reed like a rod and says “Rise and measure” the temple, altar and them that worship.  

A Standard to Judge By

Paul said “…let us walk by the same rule, let us mind the same thing.” In I Cor.1:10 he said, “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” Every believer is to have the same mind and judgement. It is a means of judgement birthed out of a mind that thinks according to the rule or line given by God. It is thinking Biblically. It is only possible to judge the same judgement if the judgement is already a settled thing outside of man.

In I Corinthians chapter 4 Paul states that the Corinthians were judging him and judging him by man’s judgement but he says he does not even judge himself by such means. He says “the Lord judges me.” Paul is speaking here about how judgements were made or by what standard—God’s or man? He goes on to say “And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another" (4:6). Weymouth’s translations clarifiys this vital statement: ‘…I have done so for your sakes, in order to teach you by our example what those words mean, which say, “Nothing beyond what is written!”’ He was saying ‘Don’t go beyond what is written.’ His whole life was lived as an example of living by the written Word of God. 

In his Second letter in chapter 10 he says that the Corinthian’s began to say that his letters were “weighty and powerful; but his bodily presence is weak, and his speech contemptible.” Here is one of the greatest
Gospel preachers and teachers of the church yet the Corinthian’s were judging his ministry by their own standard of carnal judgement. Paul goes on to say we do not “compare ourselves with some that commend themselves: but they measuring (metreo) themselves by themselves, and comparing (sugkrino = to judge by comparing two different persons) themselves among themselves, are not wise.” But then he states how he will judge “…according to the measure (metron) of the rule (kanon) which God hath distributed to us…” 

Many in the church have disannulled the written scriptures by their modern contemporary theories and ideas. They accuse the written Word of being cultural and almost a man’s opinion and so ease their conscience thinking they do not have to live in such a way or treating it as idealistic. In I Corinthians 4:17 Paul writes, “For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church.” Paul taught the exact same things in every church. What he taught in Corinth he also taught in Antioch, Jerusalem, Ephesus and Rome. His teachings were not cultural, regional, situational or generational. These teachings were authoritive for all believers and every church. The written scriptures were the straight line by which everything in the church is tested and tried. By this straight line we know all things, judge all things and make every decision. 

Judging Righteous Judgment by the written Word

Jesus said that “the word that I have spoken, the same shall judge him in the last day” (Jn.12:47).  Isaiah said “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (8:20). David wrote “Thy word is a lamp unto my feet, and a light unto my path” (Ps.119:105). In Psalm 119 God’s Word is called “judgements” 18 times. This word “judgements” means God’s verdict, sentence, decision, thought and conclusion. This is one of the major names for God’s written Word. By this He is saying that ‘my written Word is my thought and decision on all things and by this you may judge all things.’ The Word of God has been given as a righteous judge outside the realm of man's imperfections. In closing we have already seen that we are to mark those who walk according to the God given rule all follow them but in this last verse you are commanded to note and mark out those who do not walk and act according to the wriiten Word and avoid them.

II Thess.3:6-7, 14 “Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdrawyourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you...And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.” 

The Importance of Judging

I believe that Christ's command “Judge not...” is one of the best known and most often quoted, yet the most abused and most misunderstood of all Christ's commands. No two word's have been more used and abused over the past two decades than these. Every sinner on the streets, every backslider and every carnal Christian knows this particular command and they use it to their own advantage. In fact every true believer knows it yet few use it correctly. With such confusion surrounding it and such abuse of it it is then amazing that godly preachers and teachers do not more often preach specifically on this text or minister on the biblical teaching of how to judge. Most preachers have never preached one full message on this never mind a full series yet this is desperately needed in this hour.

Context

With this in mind lets set this statement of "Judge not..."in its correct biblical context and find out what Christ was actually saying and who He was saying it to. We find these words at the beginning of Matthew 7 but they are almost never placed in context when used by Christians. Few Christians even know the rest of the verse or the following verses. Verses 1-5 is concerning wrong unbiblical judgement made by a hypocrite who is judging some issues in other Christians lives while ignoring big issues in his own. In verse 5 Christ addresses the person and the type of person this command refers to, “Thou hypocrite..." This Greek word used here for hypocrite means to act under an assumed character or to play a part on the Greek theatre stage. Here is a Christian playing the hypocrite in judging in a sinful, fleshly manner. It is to this person that Jesus says "Judge not..."Someone who will not deal with their own sin cannot and must not judge others. They do not have the ability to judge righteously and if they do judge in such a state they themselves are in danger of judgement. King David in II Samuel 12:1-11 is a perfect example of this. When Nathan confronts David with the story of a man who had great herds of sheep who stole the only lamb of a poor shepherd David is outraged and says the man will die after repaying four-fold what he took. Nathan applies the point by saying “Thou are the man.” Christ states clearly in verses 1-2, “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.” Hypocritical judgement is like a boomerang – it will come back upon your head eventually. There is a day when we shall all be judged by God. On that day, our standard of judgement by which we judged other Christians will be used in our own judgement. If you can judge others then you have enough light to judge yourself.

Judge Not does not mean Never Judge

Even this hypocrite is not told to never judge in the sense of to never again do so, and he is not told that his ability to see something in his brothers eye and his desire to remove it is wrong in itself. There was nothing wrong with judging the problem was the person judging. In verse 5 Jesus says “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 brother's eye.”Judging is not condemned out rightly. It is only condemned under certain circumstances. The first act of being qualified to correctly deal with issues in other people’s lives is to deal with your own. It is not wrong to “cast out the mote” from your brothers eye. In fact Christ teaches here how you can get to the place where you can do it righteously and correctly. When we deal with ourselves we are actually brought to a place where it is right to discern the mote in a brother’s eye and to then help get it out of his eye.

Furthermore, it is not a wholesale command to not judge because Christ in verse 6 gives further instruction concerning making wise careful judgements about certain individuals who hang about churches who Christ calls dogs and pigs. He says, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.” To do this we will have to make a judgement concerning people as to whether or not they fit Christ's description of being dogs and pigs. Then in verse 15-19 of the same chapter instruction is given concerning, “Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.” How are we to beware of such? We will have to make a judgement concerning the fruit of their life and ministry: “Ye shall know them by their fruits.” All of this reveals that Christ was not placing a ban on judging but was dealing with false hypocritical judgement in the church. But He quickly goes on to show that He expected believers to be discerning and make judgements concerning people who professed to be sheep but who were in fact dogs, pigs and wolves. Those who take Jesus command to “Judge no” out of its context and who demand that we must not judge Christians or anyone in the church are actually twisting Christ's true teaching and denying and contradicting what He actually teaches here. Judging is Christ's way to help your brother and to protect the church from series spiritual harm. 

Judging Defined

judging in the Bible is not condemned and neither is it something negative. It is neutral; it can either be used correctly or abused. When used correctly it is a great blessing in the church and in the life of the individual believer. This word “judge” in the Greek is krino and I believe this one word contains three specific truths which we must take head to as we study what the Bible says concerning judging and as we make judgements in our daily lives.

i) to scrutinize, to investigate, interrogate and determine by asking, questioning, discerning and examining. You will have to take time and consideration to judge correctly.
ii) to weigh, separate, compare and evaluate. You will have to weigh all facts and considerations to judge correctly.
iii) to select, chose, determine, decide, draw a conclusion or condemn. Having weighed all the evidence
you will have to make a decision or come to a conclusion which will affect your actions in the specific situation. 

The Dead Church
Rev.3:1-6

The city of Sardis had a very ancient history. In olden days it had been a place of importance; an ancient city with a great history; in days almost long forgotten it was a capitol of the Lydian empire. On her coinswas written “Sardis the First Metropolis of Asia.” It had strong political and military agreements with Babylon, Egypt, Sparta and many other nations. It had been known for its prosperity from gold found in its main river but it was now living on past prestige, past reputation, past riches, past importance and past success. In Sardis we see past splendour but present decay. 

It was built upon a hill surrounded by a flat plateau. It was a natural impregnable fortress. Its walls were high, thick and strong. There was only one narrow approach on one side which was a long steep path. Eventually with the passing of the years it became a double city—the newer city was built on the lower plain 1500 feet below the first. Because of this it was called by a plural name, Sardeis. 

3:1, “And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars;” 

Christ is revealed to this church as having the seven Spirits of God. What does this mean? – 1:4, “…from [Christ]…from the seven Spirits which are before his throne;” 4:5, “…and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” Rev.5:6, “…in the midst of the throne…stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.” (Zech.4:2, 10). “Not by might, nor by power, but by my spirit, saith the LORD of hosts” (Zech.4:6). The seven spirits is just another term for the fullness of the Holy Spirit. The fullness of the Holy Spirit rested upon Christ.

Isa.11:2, i) And the spirit of the LORD shall rest upon him, ii) the spirit of wisdom iii)and understanding, iv) the spirit of counsel v) and might, vi) the spirit of knowledge vii) and of the fear of the LORD;”

He also has the seven stars in His hand – these are the seven messengers to the churches:- the preachers (1:16, 20; 2:1). Christ “has” them. The answer to a dead church is that Christ has his preacher there. 

3:1b, “I know thy works, that thou hast a name that thou livest, and art dead.”

In the previous 4 letters the knowledge of their “works” was always in the realm of encouragement. But here it is spoken of in rebuke. Normally Christ begins by commending the church; here He only exposes and condemns their deadness. It is hard to find anything to commend or encourage with some churches or Christians. This church thought that their reputation was their strength but Christ condemns this very thing. 

A name that thou live – a reputation, an outward appearance:- visibly they seemed to have all that a church needs and ought to be. Man thought it alive; God knew it to be dead. 

Art dead – This is a definition of their spiritual state; absence of spiritual life; you can have noise and activity but still be dead. 

Sardis (Sardeis) = In 4:3 Christ is like a sardine (sardines) stone; in 21:20 the sixth foundation stone of the New Jerusalem is decorated with the sardius (sardios) stone. It was a red-blood colour or flesh colour. In the OT the word means to burn red; it speaks of the face going red, a fiery temperament burning hot or red-hot passion. One of 12 stones on the High Priests garment that represented the tribe of Reuben. Gen.49:3-4, “Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: Unstable as water, thou shalt not excel…”
 
3:2, “Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God.” 

Be watchful (grēgoreuō) = to keep awake, be vigilant, rouse from sleep. 

Sardis was once known as an impregnable fortress. But Cyrus the Great took the undefeated city from Croesus in 549 BC. In the cities exalted position well sorrounded by a protected wall was just one unobserved, unguarded, weak point. Why gaurd a portion of the wall that is thought impregnable? Cyrus'a forces came by night time and one single climber scaled this part of the wall. History repeated itself in 214 BC when Antiochus the Great captured Sardis when a single mercenary climbed up the same side and gained entrance. The great need of the city was for a single watchman in the right place at the right time. 

Strengthen = to set fast; to turn resolutely in a certain direction; to confirm: - fix, restore—an urgent immediate call. Remain = left over, remnant, 
 
Works perfect (plēroō) = to make replete, to cram level up, finish, to level of. 

3:3, “Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” 

Remember = exercise the mind, recollect—“how you have received and heard”, 

Hold fast (tēreō) = [a military term] a watch; to guard from loss or injury; keeping the eye upon it; to detain in custody; to withhold to keep 

Repent (metanoeō) = to think differently; to reconsider—this is a radical change and turn around in your thinking. 

I will come on thee as a thief – I Thess.5:2-4, “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them…and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief.”

 3:4, “Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.”

Defiled = soiled, black spots, blemishes; (Jude 1:23)

Worthy = deserving, suitable, due of reward, worthy of a reward

In Rev.19:11 we are told that white robes represent the righteousness of the saints – righteous deeds/works. 

3:5, “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.”

Book of life – ancient cities kept a book of all its inhabitants. When they died their name was struck of. But also someone who acted in a dishonourable way was struck of even though still alive. Rev.20:12, “…and the books were opened: and another book was opened, which is the book of life: and the dead were judged out
of those things which were written in the books, according to their works.” 

Confess his name = acknowledge 

3:6, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
 
No final promise of recovery is given. But a promise that a remnant will live and overcome is given. 

LISTEN TO SERMONS ON THIS SERIES