Romains 14:10

But why dost thou judge … thou set at nought thy brother?

for we shall all stand before the Judgment seat of Christ.

The guilt of judging and contemptuousness

To the weak and scrupulous the apostle says, “Why judge?” To the strong and liberal, “Why despise?”

I. The supremacy of conscience.

1. This principle is the master thought of the chapter (Rom_14:5; Rom_14:12-13). Nothing is to supersede personal conviction.

(1) Human passions are not to bar Christian rights. For matters that do not interfere with the happiness of others do not mind the denim of your Christian character by fallible men. Feel that you owe allegiance to Christ, and in that feeling be calm.

(2) There is no appeal to public authority. Uniformitarians would have thought this just the occasion for the Church to decide once for all, and so put an end to variety. But as the great apostle would not interfere, no Church has a right to rule in these matters.

2. But let us not mistake supremacy of conscience for that of the individual will. The apostle asserted the sanctity of convictions, but we must not exalt our opinions to the rank of convictions.

II. The violation of the rights of conscience.

1. By unchristian judging. Judging is persecuting; it was the procedure of the dark ages. But consider the judgment that is not peculiar to Rome, but which belongs to human nature. Take these cases cited by the apostle--Sabbath observance, and abstinence from things pronounced worldly. How do we treat those who do not hold our views on these matters? You hear insinuations about laxity or Sabbath breaking or worldliness: then about socinianism or infidelity; then immorality. This is judging. It is not life or liberty that is assailed, but character. Look at the wrong of this. Note

(l) Its arrogance. Such judging is only to be defended on the claim of infallibility, and therefore Rome is consistent, but Protestants are not. Are those who judge free from human frailty? Or are they not generally the weakest of both sexes?

(2) Its failure to procure what it aims at--uniformity of opinion. This is the ideal good which men have tried for ages to attain, but is Christendom more united than in the apostle’s days?

(3) It destroys free inquiry. We boast in opposition to Rome, of our free and open Bible. But do we not really say, “Here is the Bible; read it for yourself; but find these doctrines there and no others.” Hence men will not bear to hear the truth. They think they have it already in the compass of a single mind, and they come to church to hear it repeated.

2. By contemptuousness. The sin of judging is the sin of the narrow minded; the sin of the liberal minded is contempt for narrowness and scorn for scruples. There is a distinction between largeness of view and largeness of heart. A narrow mind is not always a narrow heart. There are worse things than narrow views. The missionaries often hold narrow views, and yet these men give their lives to turn men to God, and shame those of larger views. Take heed how ye despise any of God’s little ones, for what is largeness of view compared with devotedness of life? Good men usually cling to a superstition or a form for the sake of some deep truth with which it stands connected. (F. W. Robertson, M.A.)

A lesson in charity

Peter Cooper of New York, a man who spends a large amount of money on philanthropic objects, took a great interest in a Woman’s Art School. One day he stood watching the portrait class in that institution, whilst they were drawing a likeness of the same model from different positions. One scholar took the face in profile; another had it turned a little into the shadow; a third saw more of the full face, and represented it accordingly; whilst others worked still further into the light or away from it. Of course the portraits thus taken were very different; some of them, indeed, so different, that any one unacquainted with the original might have been almost excused for thinking that they were portraits of different people. Mr. Cooper observing the scene, said, “Such a sight as this should be a lesson in charity, when we perceive how the same person may be so different, according to the way he is looked at by various people.” (Sunday at Home.)

Charity in judging others

It is a comfortable thought that the smallest and most turbid mud-puddle can contain its own picture of heaven; it shall be a symbol to me that even a human breast that may appear least spiritual in some aspects may still have the capability of reflecting an infinite heaven in its depths, and therefore of enjoying it. Let us remember this when we feel inclined to deny all spiritual life to some people, in whom, nevertheless, our Father may perhaps see the image of His face. This dull river has a deep religion of its own--so, let us trust, has the dullest human soul, though perhaps unconsciously. (W. Hawthorne.)

Reproof of censoriousness

Observe--

I. The characters reproved. Those who--

1. Judge others.

2. Despise others.

II. Their reproof.

1. They forget that all are amenable at the judgment seat of Christ.

2. That they invade the prerogative of God.

3. That they must give account of themselves. (J. Lyth, D.D.)

The judgment seat of God

1. I suppose “Christ” slipped into certain MSS. because Paul had been speaking of Christ, and it was thought to be natural that he should continue to use the same name. He knew that Christ is God, and when he was speaking of Him it was no deviation for him to call Him God. It was necessary, too, because he was about to quote an Old Testament passage which speaks of the sovereignty of God, which is to be confessed by all mankind. It would have been most important to draw a distinction between Christ and God if there had been any doubt as to His divinity.

2. St. Paul mentioned the future judgment, that by its influence the Roman Christians might cease the mischievous meddlesomeness of judging, when the Judge was at the door. A day is to come when men shall be judged after a better fashion than we can judge. How dare we, then, travesty God’s great assize by ourselves mounting the throne. Moreover, we impudently intrude ourselves into the office and prerogative of Christ. “It is all needless, too; for both your brother and yourself will stand before the judgment seat of God, who will manage the affairs of men far better than you can.” And, finally, your judgment is unprofitable: you would spend your time better if you would recollect that you will be yourselves examined by an unerring eye. This judgment will be:--

I. Universal--“all.” There will come a judgment for the strong and for the weak. No elevation in piety will exclude us, and no weakness will serve as an excuse. The man of one and the man of ten talents must alike be reckoned with. What a motley throng will gather at that assize, of all nations and peoples and tongues! Persons of all ages. Kings and paupers, saints and sinners, will be arraigned.

II. Personal (Romains 14:12). If it only dealt with actions, words, and thoughts, the account would be solemn enough, but we must each one give an account of himself, of what he was as well as what he did, of what was in his heart as well as of that which came out of it in his deeds.

III. Divine, and therefore--

1. According to truth. God will make no mistakes.

2. By the supreme standard of perfect justice.

3. Most searching.

4. Impartial.

5. Final. (C. H. Spurgeon.)

The final judgment

This is often spoken of as the most terrible event in human history. And so it will be, and the happiest too. “We must all stand,” etc.; then--

I. Life is not a set of broken accidents and confused occurrences. It seems to be so--act seems separated from act, and thought from thought, and thought from act, and we often know not what to make of life. But then life will appear in its completeness and its meaning be clear. This--

1. Should cause us to look more into the bearings of our life. We ought not to live at haphazard, but thoughtfully.

2. Should elevate life, and redeem it both from hopelessness and vulgarity.

II. We shall be independent of the misjudgments of men. There is a sense in which a concern for what our neighbours think of us may be just and proper. Nothing is more valuable than the words of the good and wise. But we ought not to be distressed in mind and hindered in our work by the unjust judgments of the world. In the long run we may get even better judgments from the world if we seek to live in the spirit of the judgment of Christ. But let those who fight against God’s people remember that they grasp a blade without a handle. Comfort yourselves, then, that Christ is Judge, and will vindicate righteousness.

III. We ought to make preparation for so solemn an event. If you are invited to meet some grand personage on some special occasion and make no preparation, you will be given to feel your want of preparedness by the contempt of those who are about you. Should we, then, as men of common sense, make no preparation for the supreme event in our history. Do not prepare in a spirit of fear, but as a matter of right, and as an expression of love? We are not to get up ourselves in fine rags and gilt, but meet our Judge in the robe of character which He has fashioned and adorned.

IV. We need have no uncertainty as to the decision. We know the Judge and His method. We can therefore judge ourselves now. Everything righteous and noble will be approved; everything base and bad will be condemned. Right is right eternally; wrong is wrong for ever. Have we repented, etc.?

V. Trifling excuses will not for one moment be tolerated. (J. Parker, D.D.)

The final judgment

1. Christ Himself spake of judgment, but never after this fashion. He never spoke of Himself as put upon His trial, but always as the Judge. Here, however, Paul speaks of himself as appearing at the judgment. What is the fair inference? Clearly, that high as Paul was, Jesus Christ is far higher. God cannot be judged, but every intelligent, accountable creature will be judged. Jesus Christ was not a creature, but God manifested in humanity.

2. Religious truths frequently conceal each other. This truth of the judgment day hides from some eyes the fact of the judgment which is going on every day. You are all now upon your trial. And there are certain results of this trial that are akin to sentence. Does not the drunkard and the sensualist of every shape suffer a present punishment? Are not integrity and truthfulness generally recognised with favour?

3. By the mention of this fact, the Apostle Paul teaches the members of the Church in Rome to be liberal in the estimate they form of each other. There is, however, a false liberality. There are some that would apply these remarks to the facts and doctrines of the gospel, and to moral principles. Now hear what the same man wrote: “Though we, or an angel from heaven, preach to you any other gospel than that ye have received, let him be accursed.”

I. The certainty of judgment. The emphasis of the text is in the words “We shall.” Judgment is no probability. But what is judgment ? There is trial--the idea of really testing the character, of summing up and judging the totality of a man’s life. Then there is the disclosure, the bringing out of everything. Then there is decision upon the case, and sentence. Let us consider some facts which make this appear certain.

1. There is a looking for of judgment in every man. When Adam and his wife had eaten of the fruit they hid themselves. What was this but an expression of expectancy that God would come and judge them! Is this peculiar? No. What do the fears and the remorse of the man who has done wrong say but that he expects judgment!

2. This Divine and real judgment seems needful. “Wherefore doth the way of the wicked prosper?” Look at the mistakes that occur concerning men. A man is in reputation for religion and may have a heart as black as hell. Now, is this to be perpetual? No; there is a sort of necessity in God’s nature to put everything right and to give to every man his real character.

3. It is indicated by present punishment and reward on a limited scale. During the storm you have often heard the thunder at the distance before the tempest has broken over your dwelling, and just so may you hear the trumpet of the future judgment in what you now experience when you have done wrong.

4. By the voice of Old Testament and New God speaks to you of this judgment.

II. Our personal appearance is certain. There will be no escape from a final Divine trial. You may leave a pious home to get far from what you call cant, but you will not escape from this judgment. There will be no evasion, excuse, proxy.

III. Christ will be the judge, and mark what this involves. The Judge will be--

1. Visible. Christ has taken His human nature to heaven.

2. Competent, and the multitude, without exception, will feel that competency. Just as you often have been conscious of the presence of greatness when you have been with some man whose intelligence very far exceeded your own, so will it be felt before the judgment seat of Christ. (S. Martin.)

Future judgment

I. The fact.

1. All.

2. Shall stand.

3. At the judgment seat of Christ.

II. The certainty of it.

1. Attested by reason and revelation.

2. Confirmed by the oath of God.

III. The issue. Every one shall give an account--

1. Of himself.

(1) His conduct to man.

(2) To God.

2. Before God Himself. (J. Lyth, D.D.)

The final tribunal

In the establishment of this we see--

I. The honour and dignity with which this invests individual human lives. Look at society. A few men are eminent, but the millions lead ordinary lives. We are limited, fettered, and we are ready to say, “What is man?” Yet God is to judge him, and individually. A human court puts honour on man’s nature by his very trial. A leopard leaping from his cave to tear asunder his victim is not a subject of arrest and trial. He is shot, and that is the end of it. Man has a knowledge of God and of immortal verities. Therefore he is judged.

II. The significance of the humblest life and of the humblest act of any life. Too often we gauge character and success by their conspicuousness. We note the obsequies of the great, but who notes the paupers funeral? But the text--

1. Gives a significance to the poor man’s death.

2. We are apt to measure our own lives by our larger efforts, and forget the little acts that, like drops, go to make up the continuous stream of life. It is these smaller actions that at once show and shape character. Christ represents the good as amazed at the final judgment because such little acts as the cup of water were remembered; and so the wicked. Phidias polished the back of his statues, for he said that though men saw not his work, the gods beheld it. Every deed, however small or secret, comes under the cognisance of God. To neglect to adjust our inward life to this truth and cultivate the merely outward exhibitions of character is as irrational as it would be to burnish the ornaments of an engine and build the boiler of defective metal, or decorate the outside of an edifice while its foundations and walls are insecure.

III. How majestic an attribute is man’s conscience. True, conscience may be mistaken; but, enlightened by the Holy Spirit it is the echo of God’s voice. Its remorse is an echo of His rebuke, and its approval an echo of His benediction. We may anticipate the final tribunal. Judging ourselves now, we shall not at last be condemned. How wicked, then, it is to put out this eye, to suffocate the voice of God within us! It is moral suicide.

IV. The secret of true independence from the world. If God be for us, who can be against us? Paul, Pascal, Luther, Wilberforce, etc., swung loose from entangling criticisms, undismayed by human censure in the thought of their personal responsibility to their Judge. “It is a small matter that we be judged of man’s judgment”; this was their word. So may the maligned wait calmly for the final vindication.

V. The beauty and significance of the Saviour’s work. Christ does not abolish judgment; He claims it as His own and thus asserts His Divinity. No man, no angel, can assume this function. It belongs to Omniscience alone. We learn how it is accomplished--by the self-conviction of the sinner. Before Christ on earth they who accused another stood self-convicted, and went away one by one. “He told me all I ever knew,” said another. It was on the Cross that atonement was completed. It is on that ground we, as believers, are saved. The lustre of the Cross is shed on the judgment throne. The Judge is our Redeemer, friend, and advocate. We can have “boldness in that day,” for we are in Him.

VI. The duty of accepting and the privilege of proclaiming the glorious gospel of the Son of God. Before His face we must stand. We cannot postpone the day. Nearer it comes every hour. Are you ready for it? Only in Christ can you be serene and safe, contemplating its approach. (R. S. Storrs, D.D.)