Difference between revisions of "Judge"

<div> '''A — 1: '''''Κριτής''''' ''' (Strong'S #2923 — Noun Masculine — krites — kree-tace' ) </div> <p> "a judge" (from krino, see B, No. 1), is used (a) of God, &nbsp;Hebrews 12:23 , where the order in the original is "to a Judge who is God of all;" this is really the significance; it suggests that He who is the Judge of His people is at the same time their God; that is the order in &nbsp;Hebrews 10:30; the word is also used of God in &nbsp;James 4:12 , RV; (b) of Christ, &nbsp;Acts 10:42; &nbsp;2—Timothy 4:8; &nbsp;James 5:9; (c) of a ruler in [[Israel]] in the times of the Judges, &nbsp;Acts 13:20; (d) of a Roman procurator, &nbsp;Acts 24:10; (e) of those whose conduct provides a standard of "judging," &nbsp;Matthew 12:27; &nbsp;Luke 11:19; (f) in the forensic sense, of one who tries and decides a case, &nbsp;Matthew 5:25 (twice); &nbsp; Luke 12:14 (some mss. have No. 2 here); &nbsp; Luke 12:58 (twice); 18:2; 18:6 (lit., "the judge of unrighteousness," expressing subjectively his character); &nbsp; Acts 18:15; (g) of one who passes, or arrogates to himself, judgment on anything, &nbsp;James 2:4 (see the RV); 4:11. </p> <div> '''A — 2: '''''Δικαστής''''' ''' (Strong'S #1348 — Noun Masculine — dikastes — dik-as-tace' ) </div> <p> denotes "a judge" (from dike, "right, a judicial hearing, justice;" akin to dikazo, "to judge"), &nbsp;Acts 7:27,35; some mss. have it in &nbsp;Luke 12:14 (see No. 1); while dikastes is a forensic term, krites "gives prominence to the mental process" (Thayer). At [[Athens]] the dikastes acted as a juryman, the krites being the presiding "judge." </p> <div> '''B — 1: '''''Κρίνω''''' ''' (Strong'S #2919 — Verb — krino — kree'-no ) </div> <p> primarily denotes "to separate, select, choose;" hence, "to determine," and so "to judge, pronounce judgment." "The uses of this verb in the NT may be analyzed as follows: (a) to assume the office of a judge, &nbsp;Matthew 7:1; &nbsp;John 3:17; (b) to undergo process of trial, &nbsp;John 3:18; &nbsp;16:11; &nbsp;18:31; &nbsp;James 2:12; (c) to give sentence, &nbsp;Acts 15:19; &nbsp;16:4; &nbsp;21:25; (d) to condemn, &nbsp;John 12:48; &nbsp;Acts 13:27; &nbsp;Romans 2:27; (e) to execute judgment upon, &nbsp;2—Thessalonians 2:12; &nbsp;Acts 7:7; (f) to be involved in a lawsuit, whether as plaintiff, &nbsp;Matthew 5:40; &nbsp;1—Corinthians 6:1; or as defendant, &nbsp;Acts 23:6; (g) to administer affairs, to govern, &nbsp;Matthew 19:28; cp. &nbsp;Judges 3:10; (h) to form an opinion, &nbsp;Luke 7:43; &nbsp;John 7:24; &nbsp;Acts 4:19; &nbsp;Romans 14:5; (i) to make a resolve, &nbsp;Acts 3:13; &nbsp;20:16; &nbsp;1—Corinthians 2:2 " * [* From Notes on Thessalonians by Hogg and Vine, p. 267.] See [[Call]] , No. 13, [[Conclude, Condemn, Decree, Determine, Esteem, Law]]  (go to), [[Ordain, Sentence, Think]]  </p> &nbsp;Acts 21:25[[Judgment]] <div> '''B — 2: '''''Ἀνακρίνω''''' ''' (Strong'S #350 — Verb — anakrino — an-ak-ree'-no ) </div> <p> "to examine, investigate, question" (ana, "up," and No. 1), is rendered "judged" in &nbsp;1—Corinthians 2:14 , RV (AV, "are ... discerned;" RV marg., "examined"), said of the things of the Spirit of God; in &nbsp;1—Corinthians 2:15 , "judgeth" (RV marg., "examineth"), said of the exercise of a discerning "judgment" of all things as to their true value, by one who is spiritual; in the same verse, "is judged (of no man)," RV marg., "examined," i.e., the merely natural mind cannot estimate the motives of the spiritual; in &nbsp;1—Corinthians 4:3 , "I should be judged," i.e., as to examining and passing sentence on the fulfillment or nonfulfillment of the Apostle's stewardship; so in the same verse, "I judge (not mine own self)," and in &nbsp;1—Corinthians 4:4 "(he that) judgeth (me is the Lord);" in &nbsp; 1—Corinthians 14:24 , "he is judged (of all)," i.e., the light of the heart-searching testimony of the assembly probes the conscience of the unregenerate, sifting him judicailly. See [[Ask]] , No. 7, [[Discern, A]]  No. 1. </p> <div> '''B — 3: '''''Διακρίνω''''' ''' (Strong'S #1252 — Verb — diakrino — dee-ak-ree'-no ) </div> <p> denotes "to separate throughout" (dia, and No. 1), "discriminate, discern," and hence, "to decide, to judge" (also "to contend, to hesitate, to doubt"); it is rendered "to judge" in &nbsp;1—Corinthians 6:5 , in the sense of arbitrating; in &nbsp;1—Corinthians 11:31 (1st part), the RV has "(if we) discerned (ourselves)," AV "(if we would) judge" (krino, No. 1, is used in the 2nd part); so in &nbsp; 1—Corinthians 14:29 , RV, "discern" (AV, "judge"). See Decide , A, [[Discern]] , A. No. 2. </p> &nbsp;1—Corinthians 6:2Judgment Seat.&nbsp; Hebrews 11:11[[Count]]

<p> [[Judge, Judgment]]  </p> <p> Every one perfectly understands what is meant both by judge and judgment. I should not have thought it necessary, therefore, to have swollen the bulk of The Poor Man's [[Concordance]] by noticing the terms, had the mere explanation been the only thing intended. I have higher objects in view. I wish, while directing the reader both to the judgment that is to follow the present life, and the Judge who is to preside at the grand tribunal, to offer a short remark with an eye to the Lord Jesus Christ upon those subjects which under grace will not fail, I hope, to be profitable. In respect to the Judge, the [[Scriptures]] with one voice concur to assure us, that Christ is to be the Judge both of quick and dead. This, among other characters of our Lord, is one which he is to exercise as his own personal and peculiar right. "For the Father judgeth no man, (it is said,) but hath committed all judgment to the Son: that all men should honour the Son, even as they honour the Father." (&nbsp;John 5:22-23) Jesus, and Jesus only, could be the proper person to possess this honour. He who undertook and accomplished man's redemption, hath by right a power to be the Judge of man; and, indeed, it is expressly said, that the Father hath given him authority to execute judgment also, "because he is the Son of man." (&nbsp;John 5:27) [[Observe]] the expression-because he is the Son of man! Not because he is the Son of God; for in that case no authority could be given to him, for he possesseth in common with the Father and the [[Holy]] Ghost all supreme and eternal power. But as the Son of man he receives this power, and it becomes the suited reward of his labours, and sufferings, and death. And what a beautiful order and harmony there is in this appointment as well as grace and mercy to his people. He who once came to save, will one day come to be our Judge; he who then acted as our Redeemer, will then appear as our Sovereign and our King. And what tends infinitely to endear the Lord Jesus under all these characters is, that while he carries on the authority of the one he never forgets the tenderness of the other. In him is most blessedly blended the judge and the brother. See those Scriptures. (&nbsp;Genesis 18:25; &nbsp;Deuteronomy 32:36; &nbsp;Daniel 7:9-14; &nbsp;Matthew 25:31-46; &nbsp;Acts 10:42; &nbsp;Revelation 20:11-15) </p> <p> And while we thus contemplate Jesus as our Judge, and the judgment seat his, wee find another sweet consolation arising out of it, in that when he comes to "judge the world in righteousness, and to minister true judgment unto the people," he comes to confirm what hath already passed respecting his redeemed, and not to try, but to declare his justification of their persons and state before God. All true believers in Christ are in a justified state now before God, in his blood and righteousness; and therefore they cannot come then into any condemnation. The solemn events of that great day of God, as they concern the believer, are not left to the smallest state of suspense. They have already found pardon in the blood of the cross; they have passed from death to life. "There is therefore, now (saith the apostle) no condemnation to them that are in Christ Jesus." (&nbsp;Romans 8:1) And if there be no possibility of condemnation, there can be no issue of trial. [[Washed]] in the blood of Christ while upon the earth, they will be found without spot and blameless then at the court of heaven: clothed in the robe of Jesus's righteousness now, it is impossible to be found naked then. Awful, therefore, as the process of that day may be, (and most tremendously awful it will be to the unregenerate and unredeemed) yet to the saints of God it is called, and must be found, "the glorious appearing of the great God and our [[Savior]] Jesus Christ." (&nbsp;Titus 2:13) Jesus comes "to be glorified in his saints, and to be admired in all them that believe." (&nbsp;1 Thessalonians 1:8-10) Sweet, consoling, and soul-reviving thought to the believer! Some of the blessed words Jesus will speak to his people are already upon record, and should often comfort them now, as they will ravish them then. "Then will the king say unto them on his right hand, Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world." (See &nbsp;Matthew 25:34; &nbsp;Luke 22:28-30) </p>

<p> '''A. Verb.''' </p> <p> <em> Shâphaṭ </em> ( '''''שָׁפַט''''' , Strong'S #8199), “to judge, deliver, rule.” This verb also occurs in Ugaritic, Phoenician, Arabic, Akkadian, and post-biblical Hebrew. Biblical [[Hebrew]] attests <em> shâphaṭ </em> around 125 times and in all periods. </p> <p> In many contexts this root has a judicial sense. <em> Shâphaṭ </em> refers to the activity of a third party who sits over two parties at odds with one another. This third party hears their cases against one another and decides where the right is and what to do about it (he functions as both judge and jury). So [[Sarai]] said to Abram: “My wrong [outrage done me] be upon thee [in your lap]: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee” (Gen. 16:5—the first occurrence of the word). Sarai had given [[Hagar]] to [[Abram]] in her stead. This act was in keeping with ancient Nuzu law, which Abram apparently knew and followed. The legal rights to the child would be Sarai’s. This would mean that Hagar “did all the work” and received none of the privileges. Consequently she made things miserable for Sarai. As the tribal and family head Abram’s responsibility was to keep things in order. This he did not do. Thus Sarai declares that she is innocent of wrongdoing; she has done nothing to earn Hagar’s mistreatment, and Abram is at fault in not getting the household in order. Her appeal is: since Abram has not done his duty (normally he would be the judge of tribal matters), “the Lord decide” between us, that is, in a judicial sense, as to who is in the right. Abram granted the legitimacy of her case and handed Hagar over to her to be brought into line (Gen. 16:6). </p> <p> <em> Shâphaṭ </em> also speaks of the accomplishing of a sentence. Both this concept and those of hearing the case and rendering a decision are seen in Gen. 18:25, where [[Abraham]] speaks of “the Judge [literally, “One who judges”] of all the earth.” In 1 Sam. 3:13 the emphasis is solely on “delivering” the sentence: “For I have told him that I will judge his house for ever for the iniquity which he knoweth.…” </p> <p> In some cases “judging” really means delivering from injustice or oppression. David says to Saul: “The Lord therefore be judge and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand” (1 Sam. 24:15). This sense (in addition to the judicial sense), “to deliver,” is to be understood when one speaks of the judges of Israel (Judg. 2:16): “Nevertheless the Lord raised up judges, which delivered them out of the hand of those that [plundered] them.” </p> <p> <em> Shâphaṭ </em> can be used not only of an act of deliverance, but of a process whereby order and law are maintained within a group. This idea also is included in the concept of the judges of Israel: “And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time” (Judg. 4:4). This activity was judicial and constituted a kind of ruling over Israel. [[Certainly]] ruling is in mind in Num. 25:5: “And Moses said unto the judges of Israel, ‘Slay ye every one his men that were joined unto Baal-Peor’” (1 Sam. 8:1). </p> <p> The military deliverer was the head over a volunteer army summoned when danger threatened (militia). In the time of Samuel this procedure proved inadequate for Israel. They wanted a leader who would organize and lead a standing army. They asked Samuel, therefore, for a king such as the other nations had, one who was apt and trained in warfare, and whose successor (son) would be carefully trained, too. There would be more continuity in leadership as a result. Included in this idea of a king who would “judge” them like the other nations was the idea of a ruler; in order to sustain a permanent army and its training, the people had to be organized for taxation and conscription. This is what is in view in 1 Sam. 8:6-18 as Samuel explains. </p> <p> '''B. Nouns. ''' </p> <p> <em> Mishpâṭ </em> ( '''''מִשְׁפָּט''''' , Strong'S #4941), “judgment; rights.” This noun, which appears around 420 times, also appears in Ugaritic. </p> <p> This word has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl. 12:14 is one such occurrence: “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” </p> <p> <em> Mishpâṭ </em> can also refer to the “rights” belonging to someone (Exod. 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one’s claims (Gen. 18:19—the first occurrence); a judicial verdict (Deut. 17:9); the statement of the case for the accused (Num. 27:5); and an established ordinance (Exod. 21:1). </p> <p> The noun <em> shepatim </em> —refers to “acts of judgment.” One of the 16 occurrences is in Num. 33:4: “For the [[Egyptians]] buried all their firstborn, which the Lord had smitten among them: upon their gods also the Lord executed judgments.” </p>

<p> [[Judge]] n. L. judex, supposed to be compounded of jus, law or right, and dico, to pronounce. </p> 1. A officer who is invested with authority to hear and determine causes, or criminal, between parties, according to his commission as the judges of the king's bench, or of the common pleas judges of the supreme court, of district courts, or of a county court. The judge of a court of equity is called a chancellor. 2. The [[Supreme]] Being. <p> Shall not the judge of all the earth do right? &nbsp;Genesis 18 </p> 3. One who presides in a court of judicature. 4. One who has skill to decide on the merits of a question, or on the value of any thing one who can discern truth and propriety. <p> A man who is no judge of law, may be a good judge of poetry or eloquence, or of the merits of a painting. </p> 5. In the history of Israel, a chief magistrate, with and military powers. The [[Israelites]] were governed by judges more than three hundred years, and the history of their transactions is called the book of Judges. 6. A juryman or juror. In criminal suits, the jurors are judges of the law as well as of the fact. <p> [[Judge, L]]  judico. </p> 1. To compare facts or ideas, and perceive their agreement or disagreement, and thus to distinguish truth from falsehood. <p> Judge not according to the appearance &nbsp;John 7 . </p> 2. To form an opinion to bring to issue the reasoning or deliberations of the mind. <p> If I did not know the originals, I should not be able to judge, by the copies, which was [[Virgil]] and which Ovid. </p> 3. To hear and determine, as in causes on trial to pass sentence. He was present on the bench, but could not judge in the case. <p> The Lord judge between thee and me. &nbsp;Genesis 16 </p> 4. To discern to distinguish to consider accurately for the purpose of forming an opinion or conclusion. <p> Judge in yourselves is it comely that a woman pray unto God uncovered? &nbsp;1 Corinthians 11 </p> <p> JUDGE, To hear and determine a case to examine and decide. </p> <p> [[Chaos]] shall judge the strife. </p> 1. To try to examine and pass sentence on. <p> Take ye him and judge him according to your law. </p> <p> &nbsp;John 18 . </p> <p> God shall judge the righteous and the wicked. &nbsp;Ecclesiastes 3 </p> 2. [[Rightly]] to understand and discern. <p> He that is spiritual, judgeth all things. &nbsp;1 Corinthians 2 </p> 3. To censure rashly to pass severe sentence. <p> Judge not, that ye be not judged. &nbsp;Matthew 7 </p> 4. To esteem to think to reckon. <p> If ye have judged me to be faithful to the Lord-- </p> <p> &nbsp;Acts 16 </p> 5. To rule or govern. <p> The Lord shall judge his people. &nbsp;Hebrews 10 </p> 6. To doom to punishment to punish. <p> I will judge thee according to thy ways. &nbsp;Ezekiel 7 . </p>

<p> When disputes arise between people, it is necessary to have an independent person, a judge, who is competent to decide the matter. In the early days of Israel’s national life, Moses judged all legal disputes, but when this work became too much for one person, he appointed officials to help him (&nbsp;Exodus 18:17-26). These were men chosen from the elders of the people, and as the administration of Israel developed they became a clearly recognized official body in the nation (&nbsp;Numbers 11:14-17; &nbsp;Deuteronomy 16:18; &nbsp;Deuteronomy 21:2; &nbsp;Joshua 8:33). (Concerning the national deliverers whom the book of Judges refers to as judges see [[Judges, Book Of]] ) </p> <p> In their administration of justice, judges were to be strictly impartial, favouring neither the poor nor the rich (&nbsp;Exodus 23:2-3; &nbsp;Exodus 23:6; &nbsp;Deuteronomy 1:16-17; see [[Justice]] ). Under no circumstances were they to accept bribes (&nbsp;Deuteronomy 16:19-20). When cases were too difficult for them, they were to take them to the priests to decide (&nbsp;Deuteronomy 17:8-9; &nbsp;2 Chronicles 19:8-11). Despite these laws, in later times Israel’s administration became so corrupt that judges and priests favoured anyone who paid them well (&nbsp;Amos 2:6-7; &nbsp;Amos 5:12; &nbsp;Micah 3:11; &nbsp;Zephaniah 3:3). They became so biased that they refused a fair hearing to anyone whom they did not like (&nbsp;Mark 14:55-56; &nbsp;John 7:51). </p> <p> Disputes may sometimes arise in the church, but [[Christians]] should not take fellow believers before civil judges to settle their disagreements. Such matters should be settled by spiritual people within the fellowship. Christians should be prepared to suffer wrong rather than force their rights to the extent of creating lawsuits with other believers (&nbsp;1 Corinthians 6:1-7). </p> <p> Christians must be prepared to forgive, and this forgiveness must extend to opponents who are openly anti-Christian (&nbsp;Matthew 5:10-11; &nbsp;Matthew 5:38-42). Cases may arise, however, where Christians feel they should demand their legal rights in order to clear [[Christianity]] of false accusations (&nbsp;Acts 16:36-39; &nbsp;Acts 22:25; &nbsp;Acts 25:10-11). (See also [[Judgment]] .) </p>