Are We Not to Judge Unbelievers?

The most often quoted verse in the Bible is not John 3:16, but Matthew 7:1, "Judge not, that you be not judged." I'm sure most Christians have heard this verse thrown out as soon as they point out the failing of a friend or family member. It's a common response, given even by those who know nothing else about the Bible. However, I recently had a conversation with a self-identified Christian who believes the Bible teaches Christians should not judge the actions of unbelievers, since they are lost and therefore unable to live a Godly life. In fact, he claimed:

The directive to REFRAIN from judging outsiders, has ONLY ONE context in the narrative: "You WILL be judged by whatever judgment criteria you use against un-believers", period! Paul FRIMLY reiterates this in 1 Corinthians 5

• 1Cor. 5:12 "For what have I to do to judge them also that are without? Do not ye judge them that are within?"
• 1Cor. 5:13: "But them that are without God judgeth. Therefore put away from among yourselves that wicked person."

There is only one judgment allowed to Christians: to ascertain the legitimacy of those who call themselves Christian, and yet indulge in those practices Paul outlines in great detail as forbidden to believers.

This is a claim that I think needs some attention. It seems superficially that the verses above warn against judging others in any way, but the concept of judgment that both Jesus and Paul are talking about does not exclude any kind of condemnation or criticism of sin. Basically the command against judging others simply means that no Christian should ever write off an unbeliever as irredeemable nor should they somehow look down upon unbelievers as somehow less valuable than a believer. In order to demonstrate this, I offer three ways the Bible shows that pointing out moral failings is appropriate when done appropriately.

1. First Century Understanding of Judgment

First off, our 21st century concept of judgment has been warped by those who would say any kind of criticism of another is wrong. In understanding Jesus and Paul, it is crucial to remember they were first century Jews. Ancient Jewish culture divided the world into two simple categories: the Chosen Ones (themselves) and the Gentiles (everyone else). As Merrill Unger notes, Jews of this time were taught the laws of cleanliness and eating kosher were things that separated the clean from the unclean.1 Therefore, nonbelieving heathen were unclean and were fit only for eternal hellfire. Jewish rabbis of this time even taught the faithful Jew to daily pray thanking God that he is "not a Gentile, not a slave, and not a woman."2 This is one of the reasons that the Judaizers were starting to make so much headway in the Galatian church. Jews felt not merely superior to the rest of the world, but confident that God was on their side. Unger states, "the Jews seemed to regard the heathen only as existing for the purpose of punishing the apostasy of Israel… or of undergoing vengeance for their enmity toward her.3

When looking at the culture and language of first century Judaism, one can see that the type of judgment Jesus and the New Testament warns against in the passages above is a wholesale condemnation of other people. Christians cannot simply "write off" another person as unworthy or incapable of salvation. The Theological Dictionary of the New Testament expounds on the Greek word for judge and explains "In light of God's judgment, we should not judge others. This does not mean flabby indifference to moral wrong but recognition of solidarity in guilt."4

2. Jesus and His Disciples Call Out Sinners for Their Sins

If we look to the apostles, we see that Paul did some judging of his own. In 2 Timothy 4:14, he calls out one man by name and writes it in the scriptures for all to see: "Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds." A little earlier he condemns the actions of another: "For Demas, in love with this present world, has deserted me and gone to Thessalonica" (2 Tim 4:10). These sound like pretty big judgments to me. Of course, Paul directly instructs Timothy to "reprove, rebuke, and exhort" as his part of preaching the word. One cannot reprove without judging.

The apostle John not only judges Diotrephes, but says, "So if I come, I will bring up what he is doing, talking wicked nonsense against us" (3 John 1:10). He wants to make it public! Jesus even gave us a set procedure for those who would sin against a person of the church in Matthew 17. Surely this requires judgment. We also have the admonition in James 5:20 where he writes, "let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins." Is judgment required there?

I think the Bible is very clear that we are not to retreat into some holy huddle and let the unbelievers go to hell, taking the world with them. Part of that requires us to point out their sin, just as John the Baptist did toward Herod. Even when looking at Corinthians 5, which is the example given above, we can see judgment taking place. Paul clearly judged the person sinning in Corinth. "For though absent in body, I am present in spirit; and as if present, I have already pronounced judgment on the one who did such a thing."

The biggest example of a judgment against unbelievers is Stephen's sermon in Acts 7. Facing the Sanhedrin, he uses some of the harshest language he can in condemning their actions:

You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit. As your fathers did, so do you. Which of the prophets did your fathers not persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered, you who received the law as delivered by angels and did not keep it (Acts 7:51-53).

Either Stephen was wrong to call out the priests or we are also called to be the witnesses of Christ, which must include telling others how they violate His law. Otherwise, why would they ever wish to repent?

Jesus Commanded His Followers to Stem the Moral Decay of the World

You write, "The directive to REFRAIN from Judging outsiders, has ONLY ONE context in the narrative: ‘You WILL be judged by whatever judgment criteria you use against un-believers', period!" But Jesus just a few verse later called us to inspect the fruit of others and to make judgments about them based on their actions. He also taught in that same Sermon on the Mount that "You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people's feet" and "Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven"(Matt 5:13, 19). Jesus clearly teaches his church to instruct sinners and to act rightly. Instruction requires correction; you cannot get around it. Being the salt of the earth means the church must seek to preserve a certain moral value in society.

Judging people as beyond salvation is clearly forbidden in the New Testament just as allowing sin to progress unchecked is also. To think that the unbeliever is somehow immune from criticism for his actions would mean that we never share that another person is in need of salvation! For one must be saved from something, and that something is the sin that plagues all of humanity. If we are not able to declare immoral acts sinful, then evangelism is worthless and Christianity becomes a feel-good group, not the truth of the ages.

References

1. Unger, Merrill F., R. K. Harrison, Howard Frederic Vos, Cyril J. Barber, and Merrill F. Unger. "Gentile." The New Unger's Bible Dictionary. Chicago: Moody, 1988. 466. Print.
2. Kahn, Yoel H. The Three Blessings: Boundaries, Censorship, and Identity in Jewish Liturgy. New York: Oxford UP, 2011. Print. 10-12.
3. Unger, 466.
4. "Krino." Theological Dictionary of the New Testament: Abridged in One Volume. Grand Rapids, MI: W.B. Eerdsmans, 1985. 472. Print.

Vacation Apologetics - Talking Across Borders

On Wednesday after visiting Virginia City, we drove through the Sierra Nevadas to Yosemite, beginning on the Pony Express route, which ran from 1860 to 1861.  It's been pretty interesting to see that without planning we are more or less keeping our trip in chronological order so far - the ancient Puebloans (700 AD), the first settlement of Utah (1840's-1850s), Virginia City and the discovery of gold (1859), and now the Pony Express. Yosemite was established as a national park in 1890, so it fits well.

After spending the day at the park and taking in all the indescribable scenery, we come back to the hotel on Thursday and let the kids swim. During this trip, I've noticed quite a few international tourists coming to the view the American sites. Sitting in the spa, I strike up a conversation with a man visiting California from the Lake Geneva area of Switzerland. Since I'm from Southern California, he asks about the beaches and the water, thinking it's as cold as the beaches in San Francisco.

Speaking the Same Language

Now, when talking with people from Europe, I try to be sensitive to their understanding, so I try to convert distances and temperatures to their metric equivalents before answering. I tell the man, the water temp is about 20 degrees in SoCal (approx 68-70 Fahrenheit). I feel that by converting to Celsius or kilometers, it just makes the conversation more comfortable, just as you would appreciate a person in France letting you know that you have 200 miles until your hotel instead of 320 kilometers.

This lesson is also applicable when sharing our faith. Too many times we lapse into "Christian-speak" and start talking about the need to be born again and the glorious gospel without realizing that the person listening might be loading those words with completely different meanings. For example, to be born again in the Mormon church means that you have been baptized & confirmed into the Mormon church. We can use the words "good news" for the gospel, since that's what it means.  Explaining our terms in language others can grasp will help much in our communication efforts.

Missing Our Heritage

As we continued our conversation, I had noted that the man was from the French-speaking portion of Switzerland.  So I asked him if he was familiar with Francis Schaeffer.  Schaeffer was a prominent Christian thinker, philosopher and apologist who developed a Christian ministry called L'Abri in the foothills near Lake Geneva in the 1960s and 70s. Unfortunately, the man was unfamiliar with him, which surprised me a bit since he lived in the same general area as Schaeffer did.  "What a shame" I thought, "to not even be exposed to such a powerful thinker when he is so close. You're missing out on an important movement in your own backyard."  Then I started wondering how true this is for so many Christians.

Christianity has the greatest intellectual capital of any faith - with thinkers such as Augustine, Anselm, Aquinas, Pascal, and Leibnitz; thinkers who are so powerful even the most secular university students of philosophy must spend many hours studying them. We have today's lions of Christianity:  J.P. Moreland, William Lane Craig, Alvin Plantinga and others who are defending the faith and moving the ball forward against its most vociferous detractors even now and yet most Christians have never heard of any of them! We are just as guilty by ignoring our spiritual heritage!

The New Atheist movement has been making a lot of noise and getting a lot of press.  In reality, the arguments they offer are not new at all - Christians have answered them hundreds of years ago. But the Devil preys on people's ignorance and will repackage an old lie to make it sound new and different. We need to be aware and not neglect the rich heritage we have as Christians. If you are interested in learning more, I recommend starting off with Love Your God with All Your Mind by J.P. Moreland, which is a good primer to the study of Christian thought in general For a more detailed look at the great thinkers of Christianity, you should read A History of Christian Thought by Jonathan Hill. And if you want to see today’s great apologists in person, I recommend checking out this year's EPS Apologetics Conference in Atlanta Georgia.