Ryan McClure, in part two of his "Judge Not, That You Be Not Judged" series, reiterates that Christians should not serve on juries because God has not equipped us at this time to look into peoples' hearts and motives. The apostle Paul gave us a clue in I Corinthians 5 that, when God's laws are flagrantly violated (such as any kind of blatant sexual perversion), communal consent is required to bring pressure on the offender. Matthew 18:15-20 establishes clear protocol in dealing with conflicts among brethren, yet, practicing Christians rarely follow the first step, going to one's brother privately, having replaced it with the institution of a merciless "rumor mill." We should never become a stumbling block for other brethren; we should not hold on to still shots we snapped four, five, or six years ago. We should remember that the speck we see in a brother's eye may be overshadowed by a railroad tie in our own eye. When we feel inclined to put on our judge's gowns, we need to focus on our own shortcomings instead of acting like busy bodies judging other people.
Ryan McClure, reflecting on his recent experience preparing for a pesky jury summons, reviews the major reasons a Christian should not serve on a jury. Our Elder Brother Jesus Christ has counseled us that we should not judge lest we be judged, or that we should not condemn lest we be condemned. Jesus Christ came to save the world, not to condemn it. Only God has the ability to look on the hearts; as mortal human beings, we do not yet have this capability. That is why we should not judge those who are in the world. Our current responsibility consists of discerning godly versus worldly conduct, applying those standards to our own conduct—not to assess somebody else's spirituality or turpitude. What if we judge or condemn when Jesus Christ has given forgiveness? Ultimate judgment is reserved for Jesus Christ. God Himself gave Christ that responsibility.
John Ritenbaugh, warning that, as culture deteriorates, the church will be 'exposed' as the enemy, encourages us to make sure that the foundations of what we believe are secure. Consequently, we need to take notice of the law of first mention in Genesis to pick up the pattern of God's dealing with His creation. The great worldwide Flood has to be looked at through God's perspective, a merciful intervention preventing humankind from becoming hopelessly conditioned by Satanic orientation, to the point of no return. At the time of the Flood, all of mankind's thoughts were continuously evil. We are reaching that point again. Sin in exponentially compounding and every intent of the heart is evil continually, contaminating the outer behavior, fashioning millions and millions of beings in Satan's image. With the Flood, God rescued these hapless beings from becoming irretrievably depraved. There will be no more floods to wipe out the entire population of the earth, but the future cleansing and purging will be by unquenchable fire, when all evil will be dissolved to make way for new heavens and a new earth. The first use of the word grace in Scripture is in context with the rescuing of Noah, a preacher of righteousness from the line of Seth, including Lamech and Methuselah (whose name means "when he is gone, then he will come"). None of the line of preachers of righteousness (all converted people) perished in the flood. After Methuselah had died, Noah, the tenth in the line of the preachers of righteousness, whose name means comfort, provided physical deliverance for mankind, enabling it to survive the flood. When we realize that everything God has done from the creation of the earth (with its habitable environment and its resources) to the present time is a demonstration of His grace, we realize that salvation is His ultimate gift. As Noah's family was saved from the destruction of water, those living in the post-flood epoch, when they receive and answer God's calling, can escape the horrible holocaust (that is
In this keynote address of the 2007 Feast of Tabernacles, John Ritenbaugh, focusing on Abraham's pattern of life, answers the question, 'Why is the Church of the Great God doing what it is doing at this time?' Abraham and Sarah's life of faith is the pattern that God's called-out ones are obligated to follow. Interestingly, though Abram, a highly educated man and a scientist, was exceedingly rich, he never owned a home or put down roots, living as an alien or a sojourner in his own land, having considered something else (a better country, a city whose Builder and Maker is God) more important. Like Abraham and Sarah, we are also sojourners, seeking a transcendent goal of a future kingdom. We keep the Feast of Tabernacles to learn to fear God in the same way Abraham feared God, trusting God to take care of all our needs. As He had with Abraham, God is closely analyzing scrutinizing the motives and intents of our minds, judging and evaluating our behaviors, thoughts, and affairs. God is always watching us, often painfully tweaking our behaviors, with the ultimate objective of saving us. Like Abraham, we must realize that our sovereign God rules, having a predetermined purpose and plan for everybody. The scattering of the greater church of God was God-ordained, providing a test for godliness and love. The myopic isolating demonstrated by some splinter groups is an abomination and an affront to God's sovereignty. We must see God in the midst of these events.
Jesus lists judgment as the first of the weightier matters in Matthew 23, verse. This article explains this term and shows why judgment is a major part of Christianity.
The subject of judging is a sensitive one in this age. Is it proper for Christians to judge matters? What does the Bible say on the matter?
John Ritenbaugh reiterates that the operation of God's government absolutely depends on each person governing himself, never going beyond the boundaries God has given him. Human nature always wants to break free of those boundaries. Through our entire lives, we need to study diligently to find out what our responsibilities are to God and fellow man, developing godly character. Godly character and human nature will be perpetually at war with one another as long as we are in the flesh. All the experiences we go through are preparing us to be a better judge or king. While we are being judged, though we may exercise righteous judgment, we dare not pass judgment nor justify sin in ourselves. Spiritual maturity comes when we accept responsibility for what we are and have done.
John Ritenbaugh observes that the over-riding motivation for the individuals bringing to Jesus the woman caught in adultery was to trap Him, impaling Him on the horns of a dilemma. (Condemning the woman to death would have brought Him into conflict with Roman law; not condemning Her would have brought Him into conflict with the law of Moses.) Jesus, when He wrote in the dirt, perhaps listed instances in which the spirit of the law was violated in the thoughts or behaviors of the accusers, exposing the cruel, condemnatory attitude of the Pharisees. God's approach to authority is that it should be used to serve, and that the chief function of judging (from the stance of humility, mercy, and understanding) is to evaluate and to gently correct and reclaim rather than to condemn. Jesus, claiming to be the light of the world (drawing on a familiar temple ceremony involving candelabras), emphasizes His function as the Messiah, the embodiment of truth, giving form, shape, and substance to our lives, guiding us around or through life's difficulties. Believing that Jesus is God will motivate us to submit to Him in every aspect of our lives, providing an antidote to enslaving fears common to all of mankind, freeing us from the bondage of sin.
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