You are the boss of a small company. You are looking to hire a new employee to fill a vacancy. The first applicant steps into the room and sits down. As you look over the application, you realize there is no resume. You must have overlooked that because you are still kind of new at being a boss. You go ahead with the interview anyway... maybe this will be interesting. After some getting-to-know-you questions, you ask the applicant about references and prior work experience. The applicant thinks for a second and then says, “don’t you know that Jesus told us not to judge?”

This is the second of two articles about judgment. The first one was about the types of judgment we ought to avoid: condemning, self-righteous, hypocritical, spiritual judgments. In this one, we will look at the type of judgment the Lord gives us permission to do.

What are the ways we can judge and even ought to judge? What are some ways in which we can be helpful once we have judged righteously?

To begin with, maybe we should just verify that it is ok for us to be judging at all. The real test is whether it makes sense in the Lord’s eyes.

So, let’s take a quick look at some verses on judgment that we used in the previous sermon:

“He who is without sin among you, let him first cast a stone at her.” — This is NOT about NOT judging, it’s about not destroying and killing somebody’s spirit by judging them with our ideas (no matter how true they may be).

“Judge not that you be not judged....” — This really means “condemn not”, meaning that we cannot judge a person’s spiritual character, because we can only see what is on the outside.

“First, remove the plank out of your own eye, and then you can see clearly to remove the speck out of your brother's eye.” — Note that Jesus doesn’t say “don’t remove your brother’s speck.” He says, “first remove your plank.”

The Lord does give us permission to judge people’s actions. Actually, He tells us that we should. In Leviticus we are told,

“You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor. You shall not go about as a talebearer among your people (Leviticus 19:15-16)

Here, the Lord commands the Israelites to judge their neighbor in righteousness. And, just in case anyone was looking for a little wiggle room for their habit of gossiping, I left in the Lord’s command saying, “you shall not go about as a talebearer.” Spreading negative stories is not an act of love, but rather is more likely an act of selfishness.

New Church teachings also support the practice of making certain kinds of judgments. The following from the book True Christianity offers a very practical reason for judging:

“When anyone chooses from three or four people a steward to run his household, or to be a servant, does he not investigate that person’s internal self, and choose one who is honest and faithful, and so love him?” (True Christianity 410)

Here's a somewhat similar teaching from Apocalypse Explained:

"It is permissible to everyone to think about the moral and civil life of another, and to judge of it; without such thought and judgment concerning others, no civil society could subsist." (Apocalypse Explained 629.14)

There it is: we can judge the moral and civil life of another. We can judge somebody’s actions, and we can also judge based on those actions whether or not a person appears to be acting honestly and faithfully. The judges in our courts make these kinds of decisions all the time. They have to determine whether or not a person did something with ill intent or simply accidentally.

OK. So what? So what if we judge righteously? Then what?

Well, we can use it to determine who our friends should be, or who to hire for a job. But is that all? Is it used just to keep away people that we don’t want near us? In some cases — for example in families and other unavoidable situations — it’s impossible to distance ourselves from anybody, and yet, we can still apply those judgments for good.

Loving our neighbor doesn’t mean loving the person, it means loving the good that we see in that person. Without exception, every human being is a mix of good and evil. Our goal in loving is to support the good. What, then, do we do about the evil we see? Are we supposed to love that evil in some way?

To answer this, we look to the verses following the Lord’s words about the speck and the plank. He continues by saying,

“Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces.” (Matthew 7:6)

One way to apply the Lord’s words here is to not give our love and thus support to the bad habits we see in people. That love will be destroyed, and it will not serve love’s purpose of helping our neighbor toward heaven. In order for our love to be useful, we must use our ability to judge and recognize the swine and dogs — that is, the bad habits in our neighbor and also in ourselves.

Right, so, love and support good habits... what about the bad habits? The Lord tells us not to cast our pearls before swine. So, what DO we do with the swine?

This isn’t a simple situation, so there isn’t a one-size-fits-all answer. We have to use our judgment and the Lord’s guidance to try to find the best way to respond. Here are some possible ways to approach the bad habits we observe in others.

The first thing we can do is ignore a bad habit that isn’t hurting anybody. In the story of Noah about his drunkenness, Shem and Japheth walked into the tent backwards to cover their father’s nakedness. They didn’t even look at him. We are told that angels act in this way also — they love and support the good in their neighbor while hardly noticing their sins.

The second thing we should do is protect the

innocent. In one passage, New Church teachings offer insight into the appropriate occupation of a judge. A judge inflicts a penalty on a guilty person in order to prevent evil being done to innocent people. And our judgment can serve

the same purpose — protection of the innocent.

Those are two things we can do when we judge righteously: first we can ignore it and support their good habits, and second, if a person’s sin might hurt someone, we should first protect good and innocence.

And finally, there is a third option: confront the transgressor.

We need to consider carefully how we confront someone whose actions or words merit correction. In this kind of confrontation, as with any other interaction, we might consider whether we are offering love or truth? Ask yourself what the person really needs. Or a better idea: ask the person what they need? “Hey, do you need some helpful ideas here, or do you just need somebody to listen?” It’s very possible that the person we are confronting is experiencing a difficult life situation, and they simply need some love.

And then, when we do offer truth, check if your words are really helpful by submitting them to three tests: kind, true, and useful.

First test... is the thing we are saying kind—meaning, are we really coming from love and a desire to help the person get to heaven, or are we being a little bit self-righteous or condemnatory. Even when we are offering our ideas, it should be from a place of love.

Second test... is the thing we are saying actually true, or is our perception perhaps skewing the situation. It’s very possible that we are misinterpreting someone’s actions and responding inappropriately? To avert misinterpretation, it is usually a good idea to listen to the person first.

Third test... are our words useful? Sure, we want to help, and as far as we can tell, it’s true... but is it really, actually, truly going to help the person in their situation? We may be trying to be kind, and we think it’s true, but if the person is in a hard situation, then it may not be helpful for that person.

It can be quite useful for someone to receive some outside perspective on their words and actions. If they are coming across as a jerk, they really do deserve to know. New Church teachings inform us that it can be really useful to have some outside input regarding our external appearance, otherwise we continue live in our own fantasies (See Heaven and Hell 487).

So, are you ok with being judged? With the measure you judged, are you ready for it to be measured back? Are you ready for others to do unto you as you do unto them?

If your answer is yes, then as you go about your daily life judging righteously, first think about whether the problem can simply be ignored while supporting goodness. If it can’t be, then first make sure that innocence and goodness are being protected. And if a person’s bad habit needs to be confronted, then choose your words very, very carefully. Are your words kind, true, and useful?

(Adapted from a sermon by Jeffrey Smith, April, 2021)

14. And they that hear the words of the prophecy, signifies that they live according to the doctrine of heaven. This is evident from the signification of "hearing," as being to perceive and obey (See Arcana Coelestia 2542, 3869, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061); thus also to live according to that doctrine; for those who perceive and obey the doctrine of heaven live according to it; and from the signification of "the words of the prophecy," as being the truths that pertain to the doctrine of heaven; for "words" are truths (n. 4692, 5075); and "prophecy" is doctrine (n. 2534, 7269); here it is the doctrine of heaven, since it is prophecy belonging to the Word, and the Word is from heaven. To "hear" is to obey and to live, because with celestial angels the things that are heard enter into the life; but as this is a thing unknown, I would like to explain it briefly.

There are two senses given to man which serve as means of receiving the things whereby the rational is formed, and also the things by which man is reformed; these are the sense of sight and the sense of hearing; the other senses are for other uses. The things that enter by the sense of sight enter into man's understanding and enlighten it, for which reason by "sight" is signified the understanding enlightened, for the understanding corresponds to the sight of the eye, as the light of heaven corresponds to the light of the world. The things, however, that enter by the sense of hearing enter both into the understanding and into the will, and for this reason by "the hearing" is signified perception and obedience. Consequently, in human language, to "hear" anyone, and to "give ear to" anyone, also to "listen to," and "hearken to," are common expressions; and by "hearing anyone" is meant to perceive, and by "giving ear to," as also by "listening to" is meant to obey; while "hearkening to" means either perceiving or obeying. These expressions flowed down into human language out of the spiritual world, where man's spirit is. Their origin in the spiritual world shall also be explained.

[2] Those there who are in the province of the ear are obediences from perception. (That all who are in the spiritual world are in some province that is named from the members, organs, or viscera of man, because they correspond thereto, may be seen in the work on Heaven and Hell 87-102.) Moreover, the province of the ear is in the axis of heaven; into it, therefore, or into those who are there, the whole spiritual world flows in, with the perception that "thus must it be done;" for this is the reigning perception in heaven; from this it is that those who are in that province are obediences from perception. That the things that enter by hearing enter immediately through the understanding into the will, may be further illustrated by the way in which angels of the celestial kingdom, who are most wise, are instructed. These angels receive all their wisdom by hearing, and not by sight; for whatsoever they hear about Divine things, they receive in the will from veneration and love, and make it of their life; and because they receive these things not first in the memory, but immediately in the life, they do not speak about matters of faith, but when these are mentioned by others, they answer, "Yea, yea," or "Nay, nay," according to the Lord's words in Matthew 5:37. From this it is evident that hearing is given to man chiefly for the reception of wisdom, and sight for the reception of intelligence. Wisdom is to perceive, to will, and to do; and intelligence is to know and to perceive. (That the celestial angels imbibe wisdom by hearing, not by sight, may be seen in the work on Heaven and Hell 270-271; and more concerning those angels, n. 20-28.)

10061. 'And put it on the tip of Aaron's right ear and on the tip of the right ear of his sons' means all the ability to perceive Divine Truth emanating from the Lord's Divine Good in the heavens. This is clear from the meaning of 'the blood' which was put on the tip of the ear as Divine Truth which is present in the heavens and in the Church and emanates from the Lord's Divine Good, dealt with immediately above in 10060; from the meaning of 'the ear' as the power of perception, dealt with in 9397, at this point the ability to perceive Divine Truth in the heavens and in the Church since all the power of perception there is used to perceive that Truth (in particular that power of perception in the celestial heaven is meant here, for those there perceive truth springing from good, see the places referred to in 9277); from the meaning of 'the tip' of the ear, which is the outermost part of it, as the whole or all, for even as what is first or highest means the whole or all, so does what is last or outermost, see above in 10044; and from the meaning of 'the right ear' as the ability to perceive truth emanating from good. The reason why 'the right ear' has this meaning is that parts on the right side of a human being correspond to the good from which truths spring, while those on the left side correspond to the truths through which comes good, 9604, 9736. It is likewise so with the brain, the face and sensory organs there, the breast, the loins, and the feet.

[2] Without knowledge of this arcanum no one can possibly know why it was commanded that the blood should be put on the tip of the right ear, on the thumb of the right hand, and on the big toe of the right foot of Aaron and his sons, or why it was commanded that the right flank of this second ram together with the fat should be burned on the altar (spoken of below, in verses 22, 25 of the present chapter). Nor likewise can anyone know why it was commanded that the blood of the sacrifice should be put on the tip of the right ear of the one to be cleansed from leprosy, and on the thumb of his right hand and the big toe of his right foot, and that the priest should pour oil from a log ¹ over his own left palm and dip his right finger in the oil that was on his left palm and sprinkle it with his right finger seven times before Jehovah, Leviticus 14:14-18, 25-28. Nor can people know the meaning where it says that the Lord told the disciples when they were fishing to cast their net on the right side of the boat, and that when they did so their catch was so great that they were not strong enough, because of the very great number of fish, to draw the net in, John 21:6. This represented the reality that when good is the side on which people act or teach they net countless items of truth; but not the reverse. Those also who possess truths and are governed by good are meant by the sheep on the right, but those who possess truths and are not governed by good are meant by the goats on the left, Matthew 25:32.

[3] 'The right hand' is also used to mean those who dwell in the light of truth emanating from good, in David,

The heavens are Yours, and the earth is Yours. The world and the fullness of it You have founded; the north and the right hand ² You have created. Psalms 89:11-12.

'The heavens', 'the earth', and 'the world' mean the Church, 9325. 'The fullness' means all truth and goodness which constitute the Church, 'the north' being those there who dwell in a state of obscurity so far as truth is concerned, 3708, and 'the right hand' those who dwell in the light of truth emanating from good, so that much the same is meant by 'the right hand' as by 'midday' or 'the south', 9642. From this it becomes clear what 'sitting at God's right hand' means when used in reference to the Lord in Psalms 110:1, 5; Matthew 26:63-64; Mark 12:36; 14:61-62; Luke 20:42-43, namely Divine Power exercised through the Lord's Divine Truth emanating from His Divine Good, 3387, 4592, 4933, 7518, 8281, 9133.

[4] Since most things in the Word also have a contrary meaning, so too do 'the right' and 'the left'. In the contrary sense 'the right' means evil from which falsity arises, and 'the left' falsity through which comes evil, as in Zechariah,

Woe to the worthless shepherd deserting the flock! The sword will fall upon his arm and upon his right eye. His arm will become wholly withered, and his right eye will be utterly darkened. Zechariah 11:17.

'Arm' here stands for the power of truth when used to justify evil; and because this power is 'worthless' it says that it 'will become wholly withered'. 'Right eye' is the knowledge of good when used to substantiate falsity; and because this knowledge is 'worthless' it says that it 'will be utterly darkened'. 'Shepherd' is one who teaches truths and leads by means of them towards good, 343, 3795, 6044, so that 'the worthless shepherd' is one who teaches and leads towards evil. 'Arm' means the power that truth springing from good possesses, 4931-4937, 7205, but 'the arm of a worthless shepherd' is the lack of power. 'Eye' is the understanding and perception of truth, 4403-4421, 4523-4534, 9051, but 'the right eye of a worthless shepherd' is a knowledge of good devoid of any understanding or perception of it because it is made to serve falsity. 'Utter (or thick) darkness' is falsity arising from evil, 7711.

[5] In Matthew,

Jesus said, If your right eye causes you to stumble, pluck it out and throw it away from you. And if your right hand causes you to stumble, cut it off and throw it away from you; it will be better for you that one of your members perish, than that your whole body be cast into gehenna. Matthew 5:29-30.

'Right eye' means an understanding of and belief in falsity arising from evil, and 'right hand' falsity itself arising from evil. Anyone may recognize that 'eye' is not used here to mean the eye nor 'right hand' to mean the right hand, and that the eye causing a person to stumble should not be plucked out, nor should the right hand causing him to stumble be cut off, for that would contribute nothing to the person's well-being. In John,

The beast placed on them all a mark on their right hand or on their foreheads. Revelation 13:16.

'Right hand' here is falsity arising from evil, and 'forehead' is the love of evil from which falsity arises. 'Forehead' means heavenly love and therefore in the contrary sense hellish love, see 9936.

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