strongest condemnation of judging, it is implied (vv." 5) that men may judge others guilty of faults and help to cure them of the failings discovered, if they but be free enough from faults tliemselves to have the clearest discernment. He also censures the Jews (Lk 12^') because they do not judge what is right as to the Messianic time of His preaching, as they do the signs of the sky, and are therefore in danger of arraignment and condemnation at the Highest tribunal.
2. The judging which is condemned.— (a) That piompted by a wrong spirit. Of this kind is that forbidden by our Lord in Mt 7'"'. It is prompted by a critical and censorious .ytirit. The man possessed by this disposition subjects others to searching scrutiny to find out faults. Where even the smallest defe'cts are discovered, he becomes so absorbed in them that he is oblivious alike of his own greater faults and the greater virtues which may be associated with the minor f.aults of others. Those who are critical of others in order to iind something to blame, instead of being critical of themselves in order to become fitted to help them, will but bring upon themselves from God as well
914
JUDGMENT
JUDGMENT
as from men the condemnation they are so ready to mete out to others (see also Lk 6").
(6) Judging according to false or inadequate principles or standards. In Jn 7^- **, cf. o^, our Lord condemns yHf/(7(«<7 "pon superficial prhu-iplca — mere literal conformity to outward rules. Had the Jews seen the deeper intent of the Sabbath law, they would not have condemned Him for apparently breaking it by healing a man on that day. It was this superficial standard of judging — on literal and mere legal grounds rather than upon the deeper underlying principles— which con- stituted judCTig after the flesh rather than after the spu-it. It IS only the judging after the spirit that IS righteous and to be commended (Jn 8'^). It is for this reason that the natural (V-ux'koj) man receiveth not the things of the Spiiit, but he that is spiritual (Tri/ti'^OTiKJs) judgeth (avaKplvei) all things (1 Co 2"). The one has in his nature only that to which the mere outward and superficial appeals — the other has in him that in which the deepest inner principles of life and action find a response. Tlie latter, through this sensitive re- sponse of his nature to the deepest truths, can give strict judgment as to their character.
LlTER.iTt-RE.— Dale, Lairs of Christ, p. 93, Week Daii Sirmons, p. 32 ; Dykes, Manifesto of the King, p. 621 ; Mozley, Tniii. Senno}is,'p. 72 ; Wendt, Teaching of Jesus, i. 274.
C. GOODSPKED.
JUDGMENT.— Tlie Syno|)tic Gospels differ from the Gospel of John in their view of a judgment. The former set forth a multitude of external tests which furnish ground for continuous judgment in this life. The 'deeds' or 'works 'of a man are a measure of his attitude toward Jesus Christ. The Gospel of John is more especially concerned with the inner and hidden judgment which is being pronounced continually in man's soul. The sensuous and external aspects are little empha- sized. All the Gospels hint unmistakably at a final crisis or judgment.
Mt. is pre-eminently the Gospel of judgment, for, throughout, Jesus appears as the Judge of men, and is always discriminating and separating the good from the t)ad, the sheep from the goats, the wheat from the tares, the grain from the chaff, the sincere man from the hypocrite (13»9 2533 131:0^30 312 55. 6). The pre- dominainL- ot thi's spc.ial aspect of Jesus' teaching, selected from anioTu ' • raiices. in this Gospel, may arise from
Mai'' l-jiosition to consider Israel as a peopl
sepal ' itile world. Almost every utterance
cam Miiiistakable voice of judgment v
8ep:n I liaises. The judgment which eventuates
in blessediie^^, as in the Beatitudes (lit 53-i»), or as 'Come, blessed ot my Father' ('25**), is as notable .is that which leads separation from Christ and to eternal wTetchedness (25^*5).
1. Jesus is the Judffe.—T\\is is the \'iew of all the Gospels. The Father gives all judgment to tlie Son (Jn 5^-"). Jesus came into the world for judgment (9^). He separates men under moral tests (Mt '25^'"*, cf. 7^). He pronounces judgment on the Pharisees (22«-'«). He judges Satan (16=^). He imparts the authority for judgment to men (16"). (Cf. Ac 10^, Ro 14'», 2 Co 5'", 2 Ti 4^. His inflLrnifnt-^pnt i-^ at the same time the throne of Hi> L'l'Mv iMt -J.')-'!. a< it iiKirks tlie culmination of thewi'ik \'.liirli Hi- Ii:i~ iiifiliatc.l in creation and in ird. nil. i loll. rht_. juilmiient will be glorious, because tlieu will be the final enthronement of holi- ness among men, and the deposition of evil. It is to be noted that He associates with Himself the twelve disciples (like the Roman assessors of judg- ment) who are to judge the twelve tribes of Israel (Mt 19=8, Lk 22»' ; cf. 1 Co 6"- »). This exhibits the vital union of righteous souls with Christ, for the new life which His di-sciples obtain through Him would dispose them to pronounce judgment upon the same principles of justice as does their Lord. It is fitting that He who has mediated creation, maintenance, and redemption, should pronounce judgment upon man with regard to his attitude