HOME   People do good because they are human, not because they are religious! 

Do not give God any credit for the good they do, they did it!

 

God and Retribution are Inseparable
 
Psa 5:4-6
For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.
Psalm 5:5,
The boastful shall not stand before Thine eyes; Thou dost hate all who do iniquity.
Psalm 11:5
The Lord tests the righteous and the wicked, and the one who loves violence His soul hates.
Lev. 20:23
Moreover, you shall not follow the customs of the nation which I shall drive out before you, for they did all these things, and therefore I have abhorred them.
Prov. 6:16-19
There are six things which the Lord hates, yes, seven which are an abomination to Him: Haughty eyes, a lying tongue, and hands that shed innocent blood, A heart that devises wicked plans, feet that run rapidly to evil, A false witness who utters lies, and one who spreads strife among brothers."
Hosea 9:15
All their evil is at Gilgal; indeed, I came to hate them there! Because of the wickedness of their deeds I will drive them out of My house! I will love them no more; All their princes are rebels.
NOTE: He vows to love them no more. And he says that all their princes are rebels against him and not some. That is strong hate-speech.
Luke 14:26
If any man come to me (Jesus), and hate [MISEO] not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
Thayer Definition (miseo):
1) to hate, pursue with hatred, detest
2) to be hated, detested
NOTE - The claim that it is only the translations not the original Greek that preach hate is a bold faced lie.
Acts 7:24-25
NOTE - Moses happens upon one of his own race being attacked by an Egyptian and he murders the Egyptian. The text makes it clear that his motive was vengeance and that Moses understood that this was God's will so that Moses could free his people. The text approves of his vengefulness because it appears in a sermon on how God used Old Testament people of importance in the plan of salvation.
 And when Moses saw one of his people being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian. And he supposed that his brethren understood that God was granting them deliverance through him, but they did not understand.
 
 
EZEKIEL 18
The word of the Lord came to me: 2 “What do you mean by repeating this proverb concerning the land of Israel, ‘The fathers have eaten sour grapes, and the children's teeth are set on edge’? 3 As I live, declares the Lord God, this proverb shall no more be used by you in Israel. 4 Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.
5 “If a man is righteous and does what is just and right— 6 if he does not eat upon the mountains or lift up his eyes to the idols of the house of Israel, does not defile his neighbor's wife or approach a woman in her time of menstrual impurity, 7 does not oppress anyone, but restores to the debtor his pledge, commits no robbery, gives his bread to the hungry and covers the naked with a garment, 8 does not lend at interest or take any profit, withholds his hand from injustice, executes true justice between man and man, 9 walks in my statutes, and keeps my rules by acting faithfully—he is righteous; he shall surely live, declares the Lord God.
10 “If he fathers a son who is violent, a shedder of blood, who does any of these things 11 (though he himself did none of these things), who even eats upon the mountains, defiles his neighbor's wife, 12 oppresses the poor and needy, commits robbery, does not restore the pledge, lifts up his eyes to the idols, commits abomination, 13 lends at interest, and takes profit; shall he then live? He shall not live. He has done all these abominations; he shall surely die; his blood shall be upon himself.
Note: The meaning seems to be that if the father fails to try and stop his son, he is as much to blame as he is. Ezekiel explicitly stated that God said that each one has to pay for his own sin.
25 “Yet you say, ‘The way of the Lord is not just.’ Hear now, O house of Israel: Is my way not just? Is it not your ways that are not just? 26 When a righteous person turns away from his righteousness and does injustice, he shall die for it; for the injustice that he has done he shall die. 27 Again, when a wicked person turns away from the wickedness he has committed and does what is just and right, he shall save his life. 28 Because he considered and turned away from all the transgressions that he had committed, he shall surely live; he shall not die. 29 Yet the house of Israel says, ‘The way of the Lord is not just.’ O house of Israel, are my ways not just? Is it not your ways that are not just?
Note: Today, many Christians say that God does not send punishment if you sin. What happens is, you sin and that invites bad consequences. But the text is speaking of more than just mere bad consequences. It says the evil person who converts is spared. If you sin through drug abuse, repentance will not save you from the consequences. So the text is speaking of divine punishment and not the mere bad results of self-abuse through sin. God judges YOU not your actions as if they can be imagine to be separate from you. It is you that is the problem and the actions are not the problem for they only show the problem. If God does not do his duty and punish the wicked then he is not a just God. The Christians are worshipping an unjust God - to the delight of their Satan!
I feel though that people know that judging is only right when it is about protecting the innocent from the wicked. That is why the judging God is not popular. It is vindictive to believe in such a God because it is we who have to stop the wicked. Nobody in their right mind depends on God to do it.
 
Retribution is the idea that a person has to suffer for doing wrong. This is not necessarily motivated by hate. It is merely to see justice done because if the person gets away with it then the message is that the wrong they did is no big deal and it is rewarded. It is insulting to treat the good person and the evil person alike. Mercy means the cancellation of retribution or its reduction.
 
Retribution and the concept of morality are inseparable. One is based on the other. Morality is about laying down law about what is good and to be rewarded and what is bad and what is to be punished. Modern society does not really like the notion of morality. Christians however are so fond of it they are not happy with just having a moral code. They go as far as to say that God and morality are one and the same! In other words, morality is a person or persons - if you believe God is three people. To worship God is to worship morality.
 
Morality is a person and it is God! There is something vindictive about going that far. It would be better if you approve punishment to approve it for the sake of people in general. Its wrong to approve it to please God or uphold his rules. The motive is about him and not people. We need to see punishment as a necessary evil not as something to be worshipped as God. And morality is an abstract thing in our minds. To worship morality as a person or as God is idolatry. We cannot force ourselves to seriously worship a maths teacher as being equal to 1 and 1 being equal to 2. Our feelings and our reason make it impossible. To say that God is morality and morality is a person is clearly to repudiate morality and basic honesty.
 
Hurting criminals to make an example of them or to reform them is not punishing them. Its mean to use people as an example. It treats them as things to be used and not as people. And if the example is so important, then why not at least sometimes frame the innocent to use them as examples? And the reforming thing is stupid because people need to reform themselves. Its cruel and ineffective to try and reform anybody.
 
God is supposed to be just. That goes with the notion that he must mete out punishment. The Bible says he punishes in this life and when we die we will be punished in Hell if we don't repent our grave sins.
 
Some Christians say that God doesn't actively hurt or punish those who are in Hell. This contradicts the doctrine of God's mercy. A God who gives out mercy but not retribution would be an absurdity. Retribution needs to be afflicted on you. You cannot inflict it on yourself. Jesus spoke of God excluding people from Heaven. He told parables to illustrate this. The foolish bridesmaids wanted to go to the feast but the groom representing God locked them out.
 
Those deniers of a God who excludes people say he does not punish but people punish themselves. They say the judge does not hurt his prisoners by sending them to jail. They hurt themselves and send themselves to jail and the judge merely informs them about what they have done to themselves. This is nonsense for the judge hurts them far more than they hurt themselves. He could show mercy but doesn't. The judge hurts them through delegating the job to others. The judge hurts them indirectly. A person who lets you be as vicious as you want to be and who lets you have the resources is far worse than a person who inflicts pain on you in the name of justice. And if God shouldn't actively hurt the damned then he shouldn't judge them and let them go to eternal punishing either.
 
Some religious authors say that sin is not punished by God but keeps you away from God. It is a barrier you make. But this denies that God is moral. The sun is very bright. You cannot look at it. It is not stopping you seeing it on moral grounds. It is just that your eyes are not strong enough to see it. The power of your eyes and the power of sunlight are incompatible. If sin is incompatibility with God and nothing more, then the sinner is not being punished by being kept away from God. In reality sin does not matter morally at all. It should not be even called sin for sin is a moral - as well as religious - term.
 
If it is true that sin is a like a disability that prevents you going near God and this is not punishment then why say it is just sin that causes this problem? Perhaps there is something about having black skin that keeps you away from the presence of God. Perhaps if you make genuine mistakes and you have the wrong beliefs about God you won't get near him either. The point is, if the separation with God is caused by some inability and not by any moral problem, then the separation can be caused by anything not just our bad deeds.
 
If it is true that our exclusion from God is not because we are immoral but because a barrier is created by us then it follows we should despair and weep forever over those who suffer forever in Hell. They are to be pitied not condemned. Indifference towards them is not an option. Poor God wants to treat evil and good alike and have both in his eternal Paradise of Heaven and ignore the immorality. So we have to feel sorry for him too. The more we love him the greater the pain we will feel.
 
Whoever worships this amoral God and praises his amorality will be in trouble if there really is a Satan and Hell for they are adoring the kind of nonsensical God Satan would want them to worship.
 
Christianity says we should not be happy to see grave criminals getting away with it and we should want justice. Thus they indicate that they want to see those who die in serious sin suffer eternal punishment.
 
It is strange that Christianity can condemn hate. For many who suffer the rigours of the law, the worst thing for them is the feeling that people hate them for their crime.
 
True retribution would indicate that if a person hates then they should be hated back.
 
Retribution when coming from a Christian is just hypocrisy.
 
Christianity likes to say it judges actions as evil but does not judge the soul of the person who commits the actions. It says only God can do that for he sees the secrets of every heart. Assessing and judging are not the same thing. Assessing is saying the action is a mistake. Judging is saying it is a sin and that the person is flawed as a person and needs punishment. It is odd how people are comforted by the thought that the Church does not judge them! What about God? Do they think they are too good to be judged by God? If your actions should be judged by God and not you then the doctrine that he will judge YOU is harmful and spiteful and evil.
 
Christianity is upholding judgement and bigotry as good principles. This is what it is doing whether there is a God or not. We must say no to all that.
 
 
 
FOLLOWING IS PROOF THAT CHRISTIANITY TEACHES THAT WE MUST BE JUDGMENTAL IN THE WAY THAT GOD IS
 
Judge Not!
 

In our day, there is a very popular, but terribly wrong, interpretation of Jesus at Matthew 7:1: “Judge not, that ye be not judged.” This means, many say, that absolutely all judging is wrong. You must not judge religions or churches or doctrines or people or principles. For did not Jesus say, “Judge not, that ye be not judged”? According to this view, one cannot say that pagan religions are idolatrous (Ex. 20:3; I Cor. 10:20), abortion is murder (Ex. 20:13; Ps. 139:13-16), free will is false doctrine (John 6:65; Rom. 3:11) or homosexuality is an abomination (Lev. 18:22; Rom. 1:26-27). “Judge not, that ye be not judged”! In fact, the only thing that is wrong is judging that various things and people are wrong, and the greatest virtue is tolerance of everything. “I’m OK and you’re OK!” There are no absolute standards, everything is relative and only judging is forbidden. In fact, judging is sin—if there is such a thing as sin any more!

This view and this interpretation of Matthew 7:1 is foolish and logically contradictory. If all judging is forbidden, then it is also forbidden to judge someone for judging! After all, judging someone for judging is also forbidden by this (false) interpretation of Jesus’ words, “Judge not, that ye be not judged”!

Moreover, the Sermon on the Mount (Matt. 5-7)—in which this text is found—requires judging. Consider our Saviour’s words in Matthew 5. He condemns murder and even being angry with one’s brother without a cause (21-26); adultery, even looking on a woman to lust after her (27-30); divorce, except for fornication (31-32); and various sorts of sinful swearing (33-37).

Judging is also required in order to obey Christ’s instruction in Matthew 6 concerning alms or charitable deeds (1-4), praying (5-15) and fasting (16-18), for one must not do these things, like the Pharisees, in order to be seen. The Lord Jesus judges the following as sinful behaviour: laying up for ourselves treasures on earth (19), trying to serve God and money (24), and worrying about our earthly needs (25-34).

Matthew 7 is similar. In order to obey Christ’s prohibition of casting our pearls before swine, we need to recognize the people whom He characterizes here as “dogs” and “swine” (6). And how can we heed Jesus’ warning against false prophets, if we are not to judge them by their fruits, as He requires (15-20)?

There are many other situations in which (proper) judgment is required. I Corinthians 6:2-3 tells us that, at the last day, believers will judge the ungodly world and angels. From this, Paul encourages the saints in the church to judge rightly now (1, 4-5). Obviously Christ’s word, “Judge not, that ye be not judged,” does not forbid this.

Magistrates are called to judge in civil affairs. A murderer is arraigned before the court or a thief is brought to trial. It will not do for someone to stand up in the gallery and shout, “Judge not, m’lord!” appealing to the false view of Matthew 7:1!

Parents, too, must judge. Was their son’s or daughter’s behaviour sinful (according to the principles of the Word of God)? What is the most appropriate form of loving discipline in this case? Verbal admonition? Or does it warrant physical chastisement?

Church consistories or sessions are also called upon to judge righteous judgment. A member goes the way of Matthew 18:15-20 with another member. Sadly, the brother does not repent after being frequently admonished. So the matter is brought to the elders, according to the procedure laid out in the Church Order.

Congregations are called to judge church leaders biblically. The church at Ephesus was commended by Christ for condemning false apostles (Rev. 2:2). The congregation at Thyatira was rebuked by the Saviour for tolerating a Jezebel who taught and seduced the saints (20).

Each believer is commanded to judge himself or herself according to the Scriptures, as I Corinthians 11:28 commands, “But let a man examine himself ...” This is especially our calling as we prepare for the Lord’s Supper, as the context in I Corinthians 11 shows (Belgic Confession 35; Heidelberg Catechism, Q. & A. 81).

In fact, the child of God is commanded by his heavenly Father to judge in various capacities and ways. The believer is, after all, a prophet, priest and king. As kings, we must judge, exercising righteous judgment in conformity with the mind of Christ, as revealed in Scripture.

Martin Luther famously declared, near the start of The Bondage of the Will, his celebrated rebuttal of the humanist Erasmus, that a professing Christian must judge (in accordance with biblical standards) or else he reveals that he is not a believer. “To take no pleasure in assertions is not the mark of a Christian heart; indeed, one must delight in assertions to be a Christian at all. Now, lest we be misled by words, let me say here that by ‘assertion’ I mean staunchly holding your ground, stating your position, confessing it, defending it and persevering in it unvanquished ... And I am talking about the assertion of what has been delivered to us from above in the Sacred Scriptures ... Take away assertions and you take away Christianity. Why, the Holy Spirit is given to Christians from heaven in order that He may glorify Christ and in them confess Him even unto death—and is this not assertion, to die for what you confess and assert?” Then Luther asks Erasmus (and all modern, politically-correct sceptics), “What is this new-fangled religion of yours, this novel sort of humility, that ... you would take from us power to judge men’s decisions and make us defer uncritically to human authority? Where does God’s written Word tell us to do that?” Where indeed!

The Christian judges according to his position or station in life (e.g., parent, magistrate or elder), taking due cognizance of the facts (on both sides), with mercy (allowing for mitigating circumstances), in love (for the Triune God, for His truth and for his neighbour), in humility (as a servant not a lord) and according to scriptural principles.

Next time, Lord willing, we shall consider the (sinful) judging that our Lord forbids and in which we must not engage. Rev. Angus Stewart COVENANT REFORMED NEWS
 
Judge Not! (2)
 

In our last issue of the News, we considered the judging that is not forbidden (and the righteous judging that is required). We need now to consider the judging that is forbidden: “Judge not, that ye be not judged” (Matt. 7:1).

We must not judge someone with regard to “adiaphora,” that is, in things indifferent. Romans 14 and I Corinthians 8 teach that this is a biblical category. For example, if a person eats only vegetables it is not per se sinful, so one should not judge or despise him or her for it. “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom. 14:17).

We must not judge in matters that do not belong to us or enter into quarrels that are none of our business. “He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears” (Prov. 26:17). Thus Peter exhorts, “But let none of you suffer as ... a busybody in other men’s matters” (I Pet. 4:15).

We must not judge without being aware of the pertinent facts of the case. If it truly belongs to you to adjudicate on a matter, you need to hear both sides (so to speak) of the case. Without hearing both sides, you are in no position to judge. Just because one side is forward in presenting his or her view to you is no guarantee that he or she is in the right. “He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him” (Prov. 18:17).

We must not judge other people’s motives. Do you know who was guilty of judging someone’s motives in what is perhaps the most famous biblical example of this sin? The devil! Satan judged Job’s motives: “Doth Job fear God for naught?” (Job 1:9). So wicked and hardened was the devil in this evil that he made it a charge of sin against holy Job, a charge Satan made to God Himself! But the devil was dead wrong! Contrary to Satan’s accusation (10), Job did not serve God for what he could get out of it. He served God because he loved and feared Him (1). God alone knows man’s secret motives. “Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God” (I Cor. 4:5).

We must not judge without mercy. Love requires us not to impute evil motives to good actions. Love requires us to put the best construction we can on doubtful actions. We must not “make a man an offender for a word” (Isa. 29:21). We must also remember mitigating circumstances and that we too are weak and sinful. “How would I have reacted in that difficult situation? Maybe I, too, would have ...”

We must not judge out of hypercriticalness. Some people love to judge, to criticize, to put down. They are always looking for a fault which they promptly magnify out of all proportion. They are glad when they have something to criticize and they are sad when they can find no fault for then they have nothing to say.

We must not judge out of self-righteousness. This is the sin of the Pharisee in the Lord’s parable: “God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess” (Luke 18:11-12). When we put down others, it is often to make ourselves look good and feel good, for when we are pointing our finger at the sins of others, it is hard to remember our own iniquities. If we are not confessing our sins to God, and thereby experiencing forgiveness by Christ’s cross and Spirit, this is a sort of substitute. “I must have relief from the guilt of my sins, but I’m not going to humble myself before the Triune God. Instead, I’ll talk up how bad others are and then I’ll not feel so guilty.”

We must not judge as if we were the final judges. God alone is the supreme judge and He judges according to His Word (John 12:48). Our judgments are provisional. Jehovah is the judge of all the earth and He is my judge and your judge too. So we must never think or speak as if our judgments are supreme and final.

Having seen the types of judging that are sinful, we must also consider the sphere in which sinful judgments are especially forbidden. Let us read three verses that follow almost immediately after our Lord’s prohibition in Matthew 7:1: “And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye? 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? 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” (3-5). Your brother! Not so much your physical brother, but your spiritual brother (or sister) in the church!

Obviously sinful judgment is prohibited in all spheres: family, home, workplace, school, neighbourhood, etc., but in Matthew 7 it is especially forbidden regarding one’s fellow saints in the church. These are the ones we should especially love (I Cor. 13:4-7) and so be least judgmental about (Matt. 7:1-5).

But if we are not walking with the Lord, the exact opposite is often true. We show patience and kindness to almost everybody else, but we sinfully judge our brothers and sisters in the church. These things ought not be!

We must not judge unkindly the motives of our brethren, or judge them rashly or unheard, or look askance at every word or act. We must not be hypercritical about an elder, a minister or deacon so that everything or most things they do are viewed with suspicion or a jaundiced eye. Nor must we judge them out of self-righteousness to make ourselves look or feel good. Instead, as those redeemed by Christ and “born again,” let us “love one another with a pure heart fervently” (I Pet. 1:22-23). Rev. Stewart
 
Judge not, lest you be judged” (Matthew 7:1). How many people today take that one verse from the Bible and apply it wrongly? They will tell others that no one can tell them that what they are doing is wrong, because that would be judging them. Then they throw out the verse where Jesus said “Let he who is without sin cast the first stone”. And since we are all sinners, then that means that no one can tell anyone that what they are doing is sinful.

Let’s take a look at this strange philosophy and dissect it. First off, “to judge”, as it is used in “Judge not, lest you be judged”, means to condemn someone on moral grounds, and then to pass judgment. Only God can condemn and pass judgment. “To judge” as it is used here does not mean that people cannot discern that an act is sinful, nor does it mean we can’t tell the sinner that he or she is sinning. If that were so, then parents could not ever tell their child that it is wrong to lie, to cheat, or to steal. And if the child were caught in the act, then no parent could tell him or her that they were wrong. And they could certainly not ever punish the child, because there could never be any wrongdoing. How dumb is that? Carried to its logical conclusion, no one could ever tell anyone that anything is sinful or wrong, including fornication, adultery, stealing, murder, taking the Lord’s name in vain, etc. And we would have to fire every judge in every courtroom worldwide. St. John the Baptist, the greatest man born of woman, according to Jesus, certainly told Herod that it was wrong for him to have married his own brother's wife. And John the Baptist was certainly not judging Herod himself, but rather, he was judging his action as sinful. BIG difference.


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In today’s society, someone caught fornicating or getting drunk all of the time will tell his or her accuser, “Who are you to judge me?” And the accused sinner will then feel morally superior to his accuser for having pointed out to him that he is not God, and how dare he, with all of his sins, “judge me”? But this action flies in the face of the spiritual work of mercy that commands Christians to admonish the sinner. To admonish the sinner means to caution him or her about a particular sin they are committing. This is the job of all Christians, to warn others about sin and where it will lead them.

And St. James says that correcting a sinner has many spiritual benefits, not only for the sinner, but also for us:

James 5:20: let him know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins.

And whether we want to admit it or not, we are indeed our brother's keeper:

Genesis 4:9: Then the LORD said to Cain, "Where is Abel your brother?" He said, "I do not know; am I my brother's keeper?"

Secular society today does not want to hear any of this, because it believes that this world is all there is, and that we will not come to a supernatural end in heaven or hell. So, the hedonists in charge of government and media today belittle Christians for having the audacity to even mention to others about the wages of sin (which is death). GK Chesterton once said that only dead bodies float downstream with the current; it takes live ones to go against the flow. And this is so true in society today. How many people just go with the flow of pornography, fornication, adultery, homosexual marriage, abortion, assisted suicide, etc., and never speak out against these evils because they don’t want to be belittled by the so-called “mainstream media”? A lot. The devil only has one commandment, “Do as you will”. So many people in the world today follow that demonic philosophy, and they really hate it when Christians bring up the fact that sin exists.

To sum up, judging the actions of a person as being sinful is NOT condemning a person and passing judgment. It would be wrong to say to a person, “You are an adulterer, and you are going to hell”. It would not be wrong to tell a person “You are committing adultery, and that is sinful. You need to repent of it, go to confession, and never do it again, because it breaks one of the Ten Commandments”. The former is passing judgment; the latter admonishes the sinner. Big difference. A judge passes sentence; discernment of people’s sinful actions does not. A good rule of thumb to follow is that we humans do all of the praying, and we let God do all of the judging of people. That in no way stops us from discerning that a person's actions are wrong and sinful.

Here are some excellent scripture verses on judging:

Leviticus 19:15: "You shall do no injustice in judgment; you shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.

Proverbs 31:9: Open your mouth, judge righteously; maintain the rights of the poor and needy.

Matthew 7:2: For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get.

Luke 6:37: "Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven;

(**NOTE—Here we see the link between judging and condemning)

Matthew 18:15: "If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother.

(**NOTE – Here is a prime case of Jesus telling us all to admonish the sinner).

Luke 7:40-43: And Jesus answering said to him, "Simon, I have something to say to you." And he answered, "What is it, Teacher?" "A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he forgave them both. Now which of them will love him more?" Simon answered, "The one, I suppose, to whom he forgave more." And he said to him, "You have judged rightly."

(**NOTE – Here we see the use of the term “judged” in the context of judging someone’s actions, rather than personal condemnation).

Luke 12:57: "And why do you not judge for yourselves what is right?

(**NOTE – Once again, we see the use of the term “judge” in the context of judging actions, not condemning people and passing judgment).

John 7:24: Do not judge by appearances, but judge with right judgment."

(**NOTE – Here Jesus commands us to judge people’s actions and deeds with “right judgment”.)

Acts 4:19: But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, you must judge;

(**NOTE – Another case of judging people’s actions, rather than the person).

1 Corinthians 2:15: The spiritual man judges all things, but is himself to be judged by no one.

1 Corinthians 6:2-3: Do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? Do you not know that we are to judge angels? How much more, matters pertaining to this life!

(**Note – No wonder satan hates Christians so much – we will be judging him one day!)

Hebrews 10:30: For we know him who said, "Vengeance is mine, I will repay." And again, "The Lord will judge his people."

(**NOTE – Here we see that the Lord judges people. That in no way precludes us from judging whether or not people’s actions are sinful or not.)

James 4:12: There is one lawgiver and judge, he who is able to save and to destroy. But who are you that you judge your neighbor?

(**NOTE – James says that we should not judge our neighbor. Once again, this does not stop us from judging whether or not our neighbor’s actions (killing his wife, stealing money, etc.) is sinful. Note how this differs from James 5:20 above, where James talks about bringing a sinner back from the error of his ways (sinfulness)).