DISCOURSE: 1325
AGAINST UNCHARITABLE JUDGING
Matthew 7:1-2. 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.
AMONGST the many faults with which the Pharisees of old were chargeable, that of censoriousness appears to have been peculiarly prominent. In the parable of the Pharisee and the Publican, the Pharisee is represented as condemning his fellow-worshipper, and building his own reputation on the ruin of his. To correct that evil disposition, our Lord proceeds to shew the danger of indulging it. We must not however limit his observations as though they were applicable to that people only; for they are of general utility; and the subject they refer to is as necessary for our consideration as for theirs. Some indeed imagine, that a sermon upon such a subject as this is scarcely to be called evangelical: but it should be remembered, that in the Gospel there are two things, a foundation, and a superstructure; that both of them are necessary to a complete building; and that if the distinction between their respective uses be kept in view, they equally tend to the edification of our souls.
In discoursing on the words before us, we must notice,
I. The prohibition—
The prohibition, though given in general terms, must of necessity be limited: and it is of great importance to have its limits clearly defined. We shall therefore,
1. Point out what is not included in it—
[It does not forbid the exercise of magisterial judgment. Magistracy is of God’s appointment. It was ordained by him for the restraining of iniquity; and those who are invested with it are “not to bear the sword in vain [Note: Romans 13:1-7.].” They must hear, must judge, must determine, must enforce and execute the laws: and they who fulfil their magisterial duties with zeal and uprightness, are to be regarded among the brightest ornaments and the richest blessings of a land.
It does not forbid the forming of a discreet judgment, whether of things or persons, for the regulation of our own conduct. We are rational beings, and must walk agreeably to the dictates of reason and religion. Are any things proposed to us for adoption? We must examine whether they be worthy of our choice: we must “prove all things, and hold fast that which is good [Note: 1 Thessalonians 5:21.].” Do any persons tender their advice, and profess to have their views rectified by the word and Spirit of God? We must not immediately take for granted that they are right, or yield ourselves implicitly to their direction: “Believe not every spirit,” says St. John; “but try the spirits, whether they be of God [Note: 1 John 4:1.].”
It does not forbid our declaring of the judgments of God against sin and sinners. When we state, that “the wrath of God is revealed against all ungodliness and unrighteousness of men,” we are considered by many as violating the rules of charity. But charity does not require us to confound good and evil, or to contradict the plainest assertions of Holy Writ: it would be no charity, but rather the greatest cruelty, to act thus: and it is at the peril of our souls to do so [Note: Isaiah 5:20.]. We must “in any wise rebuke a brother [Note: Leviticus 19:17.]:” we not only must “have no fellowship with the unfruitful works of darkness, but must rather reprove them [Note: Ephesians 5:11.].” It was no violation of this law when Paul reproved Peter for his dissimulation [Note: Galatians 2:11-14.]: nor will it be any infringement of our duty to declare, that “the unrighteous shall not inherit the kingdom of God,” or to suspend from intercourse with ourselves, and from the communion of the Church, an offending brother [Note: 1 Corinthians 5:11-13.].
Doubtless, if these things be done in an uncharitable spirit, they are wrong: but, if done with kindness, and from a sense of duty to God, they will be approved and applauded by him.]
2. Mark distinctly what is forbidden—
[The judgment which we pass on others is then faulty, when it is needless, unfounded, hasty, or severe.
We are not appointed judges over all mankind; nor have we a right to summon all our fellow-creatures to our bar. If their actions do not concern us, we should let them pass without presuming to pry into the merits of them. We are not to be “busy- bodies in other men’s matters.” God repeatedly puts the question to us, “Who art thou that judgest another?” The same question we should put also to ourselves: “What right have I to judge him? what call? what occasion?” And if no necessity is imposed upon us, we should leave the exercise of judgment to those to whom it properly belongs.
Not unfrequently do men form a judgment without any just or adequate grounds. There is a strong propensity in the human mind to indulge prejudice, and to harbour unkind thoughts both against individuals and bodies of men without any specific reason. When this is done, we readily listen to any report against the object of our aversion, and put a bad construction upon every thing he says or does. It was thus that our Lord was treated by the Scribes and Pharisees: though he “spake as never man spake,” and was altogether “without sin,” yet they always found fault with him, and loaded him with all manner of accusations. The same kind of prejudice still operates in the minds of many, especially against religious characters; so that if a person be only branded with some opprobrious name, it shall be sufficient to degrade him in their eyes, and to give validity to every calumny that malice can invent. Indeed where religion is out of the question, such “evil surmisings” frequently arise; and a mere look, or motion, or word, that was perfectly innocent, shall be construed into a grievous offence, and be made an occasion of vehement indignation. That such judgment as this is wrong, needs no proof: it is too palpable a violation of the golden rule to admit of the smallest defence. Happy would it be if religious people themselves were not too often blameable on this account. They are but too prone to lay a stress on matters of indifference, and to condemn those who differ from them, as severely as if their practice were ever so criminal. But, however this conduct be cloked with a plea of religion, it is most hateful in itself, most injurious to the Church, and most offensive to God [Note: Romans 14:3.Colossians 2:16.].
But further, if our judgment have some foundation, yet is it faulty, if it be rash. We should give to every person an opportunity of assigning the reasons of his own conduct. It is the motive which chiefly stamps the quality of an action; and, till we have ascertained the principle from which any thing proceeded, we never can form a proper estimate respecting it. What injustice was there in the construction which Michal put on the conduct of David when he danced before the ark [Note: 2 Samuel 6:16; 2 Samuel 6:20.]! Had she waited till she was informed respecting the reason of his gestures, which appeared to her in such an unfavourable light, she would have seen cause rather to adore God for him, than to load him with such bitter reproaches. On the other hand, the benefit resulting from inquiry may be seen in the termination of the cause between the Reubenites and the other tribes, on the subject of raising an altar on the side of Jordan. Had not inquiry been made into the reasons of that act, thousands of lives would have been lost in causeless warfare: whereas, on an explanation of the matter, the act was approved, and every heart was filled with joy [Note: Joshua 22:9-34.]. A similar effect was produced by Peter’s explanation of his reasons for going to eat with uncircumcised Gentiles [Note: Acts 11:2-4; Acts 11:18.]. The law of Moses, and even the Roman law, required, that no man should be condemned unheard [Note: John 7:51.Acts 25:16.]: and certainly the same equitable rule is proper to be observed by us also [Note: John 7:23-24.].
It is possible, however, that where we have cause for censure, our judgment may be too severe. The act which we condemn may have been wrong, and the principle may have been wrong also; but yet there may have been many circumstances to palliate the fault; and, if we do not take them into consideration, we shall load the offender with an unmerited degree of blame. In like manner, if because of a single act we impute to him a habit of any sin; or if because one or two persons have done any thing amiss, we impute blame to all the body or party to which they belong; this is a most unjustifiable severity, though, alas! it is but too common. It was in this manner that David’s enemies acted, when they made his sin an occasion of condemning religion altogether, and of “blaspheming the very name of that God” whom he professed to serve. And the Apostle tells us, that such would be the effect of misconduct in religious persons, whether servants or others, that “the way of truth would be evil spoken of,” and that “the name of God and his doctrine would be blasphemed [Note: 1 Timothy 2:5; 1 Timothy 2:5; 1 Timothy 2:5.].” But the persons who indulge such unhallowed tempers will ultimately be the victims of their own severity.]
Such are the limits of the prohibition before us. Let us now proceed to notice,
II.
The considerations with which it is enforced—
There is frequently, though not always, a visible correspondence between the work and the reward of men, even in this life. “With the merciful thou wilt shew thyself merciful,” says the Psalmist; “and with an upright man thou wilt shew thyself upright; with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward [Note: Psalms 18:25-26.].” In the beginning of the Sermon on the Mount we have many expressions to the same effect. Now this consideration should operate to guard us against indulging uncharitable censures: for if we do, we may expect,
1. A similar recompence from man—
[People are invariably grieved when they are loaded with unmerited blame: and though they may not have it in their power to punish the injurious person in any other way, they will almost universally repay him, measure for measure, according to his desert. This is a species of revenge which every man has within his own reach, and can indulge without much danger of reprisal. Accordingly we find, that a censorious and uncharitable man, though listened to on account of the fondness which all men have for scandal, is yet disliked and dreaded by the neighbourhood in which he dwells; because the very persons who listen to his censures, expect that they themselves in their turn shall be the objects of his invective. A man that is kind and amiable, and ready to make allowance for the frailties of others, will usually find reciprocal kindness at the hands of others: but the harsh, uncharitable, censorious person has little to expect but merited hatred and general condemnation. If, like Adoni-bezek, we exercise wanton cruelty towards men, we cannot hope for much mercy when we fall into their power [Note: Judges 1:7.]. We do not indeed justify this kind of recrimination, because it is the duty of all to render good for evil, blessing for cursing: but, where divine grace has not subdued the vindictive principle, men will “measure to us according as we mete to them.”]
2. A suitable recompence from God—
[God considers the sin of censoriousness in a far different light from that in which it is generally viewed. He regards it as an invasion of his right, and an usurpation of his prerogative: and the indignation with which he addresses those who presume to judge their brethren, is perhaps as marked as any that is expressed on any occasion whatever: “He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another [Note: James 4:11-12.]?” So again by another Apostle, “Who art thou that judgest another man’s servant? to his own master he standeth or falleth.” “Why dost thou judge thy brother? or why dost thou set at nought thy brother? We shall all stand at the judgment-seat of Christ. Let us not therefore judge one another any more [Note: Romans 14:4; Romans 14:10; Romans 14:13.].” “It is a righteous thing with God to recompense” good or evil unto men according to their conduct towards others [Note: 2 Thessalonians 1:6-7.]: and these are solemn warnings: and, if we will not attend to them, we shall disobey them at our peril: for the express determination of God is this, “He shall have judgment without mercy who hath shewed no mercy [Note: James 2:13.].”]
Advice—
1.
Search out diligently your own frailties—
[Those who are most inattentive to their own faults, are most observant of the faults of others, and most harsh in passing censures upon them. If we did but see the numberless evils that we have committed, and the base motives by which our more specious actions have been defiled, we should blush and be confounded before God; and, like those who accused the adulterous woman before our Lord, should find other employment than that of casting stones at others [Note: John 8:9.]
2. Consider what mercy you have received at the Saviour’s hands—
[How justly might he have left you, as he did the fallen angels, to receive the due reward of your sins! Yet, instead of that, he pitied your state; he came down from heaven in order to apply a remedy; he even shed his own precious blood to wash away your guilt, and to cover it from the sight of an offended God. Go now, with this mercy before your eyes, and gratify your spleen in censuring and condemning your fellow-creatures. No; you cannot do it, if your minds be suitably impressed with the mercy you have received. Go then, and imitate your Lord; and exercise that “charity that shall cover a multitude of sins.”]
3. Cultivate a spirit of love towards all mankind—
[See how you are accustomed to act towards those of your own family, or of your own party: how ready are you to veil or to extenuate their faults! Think also how tender you are towards your own faults; and how ingenious in finding excuses for any thing which you have done amiss. Deal thus then with all mankind: regard them all as your friends, and love them as yourself. Only think what, in a change of circumstances, you would judge it right for them to do to you, and let that be the rule of your conduct towards them. Would you have them manifest towards you the “love that helieveth all things and hopeth all things?” exercise it towards them. Where their conduct will admit of a favourable construction, fail not to view it on the charitable side: and where necessity compels you to condemn, still cast a veil of love over their transgressions, and hide them, as far as the rights of justice, and the good of the community will permit. If judged yourselves, “let it be a small matter to you to be judged of man’s judgment:” and be content to leave both yourselves and others to the judgment of a righteous God [Note: 1 Corinthians 4:3-5.]