Should Christians judge the teachings of their leaders?

But, finally, in the second chapter of Revelation, we find the church at Ephesus commended for having tried those who said they were apostles and were not. How could this be if we are not to judge? Is it not most evident to the reader that an utterly false use is made of our Lord's words in Matthew 7:1, "Judge not that ye be not judged;" and also of the apostle's words in 1 Corinthians 4:5, "Therefore judge nothing before the time"! It is impossible that scripture can contradict itself; and, hence, whatever be the true meaning of our Lord's "judge not," or the apostle's "judge nothing," it is perfectly certain that they do not, in the most remote way, interfere with the solemn responsibility of all Christians, to judge the gift, the doctrine, and the life of all who take the place of preachers, teachers and pastors in the church of God.

And, then, if we be asked, as to the meaning of "judge not," and "judge nothing," we believe the words simply forbid our judging motives, or hidden springs of action. With these we have nothing whatever to do. We cannot penetrate below the surface; and, thanks be to God, we are not asked to do so; yea, we are positively forbidden. We cannot read the counsels of the heart; it is the province and prerogative of God alone to do this. But to say that we are not to judge the doctrine, the gift or the manner of life of those who take the place of preachers, teachers and pastors in the church of God, is simply to fly in the face of holy scripture, and to ignore the very instincts of the divine nature implanted in us by the Holy Ghost.

Let us not allow any person to instil into our minds anything that would undermine the authority of holy Scripture. Let us be careful that we do not receive any teaching but what can be substantiated by the word of God. We read that the Christians at Berea were more noble than those of Thessalonica in that they searched the Scriptures daily to see whether the teaching of the great Apostle Paul was in accordance with them. They are praised in Scripture for their carefulness; surely an encouragement to us to test everything by the word of God, from whomever we may hear it.

(V. 21). “Prove all things”. While we are not to despise ministry, we are, none the less, responsible to “prove” it by the word. There is the ever present danger of receiving truth on the authority of the teacher. The Apostle can say, in another Epistle, “Let the prophets speak two or three, and let the others judge.” (1 Cor. 14:29).

"Thou hypocrite" (verse 5), to be said to a disciple, is a strong word, but it is here uttered by the One who is the Truth, and knows the hearts of all. There is the possibility of even a true saint acting hypocritically. If we cover up our sins we are acting hypocritically. So appearing to others to be what we really are not, is hypocritical. Just in that sense you can understand a disciple being called so. Peter dissembled, and that was in the same lines. Well, then, first deal with yourself. You will see much more clearly when self has been judged before God. If that is neglected, we shall find it easy enough to see faults in others rather than in ourselves. To prove a thing you want a standard, and the standard God has given us is His written word. We have to prove everything by that word. In listening to the best teacher that ever lived, I am bound to prove all he says, "Take heed what ye hear," but in listening to the word itself the instruction is, "Take heed how ye hear." But it is a necessity for us to test everything by the word of God. The two standards of truth are the person of Christ, and the word of God. "The doctrine of Christ," in 2 John, is the teaching of the Holy Spirit about the divinity and humanity of the Lord Jesus.

We are not to despise prophesyings, nor are we to receive everything that presents itself, even if professedly given by the Spirit, but to "prove all things," and "hold fast that which is good" (1 Thess. 5:20-21). If the truth ministered is proved by Scripture, and held in faith with God, we shall not waver in our convictions with every wind of doctrine. As J. N. D. has remarked, "One is not ever learning the truth of that which we have learnt with God." Again he has remarked, "If I do not believe the Word till it be sanctioned by someone else, I do not believe it at all; it is the sanction I believe." When, however, the teacher is exalted into a false position, and we accept what he says because he says it, without putting it to the test of the Word, we are in danger of being led into perversions of the truth, and losing the truth we once professed to hold.

On the other hand, Scripture amply provides for the help and teaching of believers through gifts from an ascended Lord. To despise such and their help is to despise the wisdom of God in giving them. But when such are truly servants of Christ in real touch with their Lord, they will be thankful if all they teach is brought to the touchstone of God’s Word, just as the Apostle Paul praised the Bereans in that they searched the Scriptures daily to find therein confirmation, even of apostolic teaching, before they would receive it.

And after all, what the teacher gives out must be of the Spirit of God, and not of himself. If the latter, it must be always and ever erroneous and mischievous, however plausible.

228 This responsibility would often prevent a man from speaking, when he is not taught of God: and if, as among the Bereans, even what an apostle says is judged by the word, there is no danger. It is not a question of new revelations, nor that the things spoken should be received without examination; but that the speaker should have the assurance that he is giving utterance to the mind of God, and not merely to his own thoughts. If anyone undertakes to teach me, and I ask, Are you sure that this comes from God, that it is the truth of God, and that God would have you to teach it to me? and he answers me that he is not sure of it, what confidence can I have in him? Even supposing that he replies he is sure, I have still to examine it by the word. The more we place him who teaches under such a responsibility, the more solemnity and sobriety will there be in his teaching; and where there is love, and real gift, he will not shrink from this responsibility. If he does, let him reflect upon the parable of the servant who buried his talent: if he has not sufficient love to trade, because of the responsibility, he is exactly in the position of this wicked servant; he is not acting according to grace. We are thus reminded of this great principle: direct responsibility to Christ, by whom the talent has been entrusted to us - a responsibility from which no earthly relationship can disengage us. The claims of Christ, and His judgment, are ever there.

Authority then is nothing, if it be not the authority of the word of God. That is the test — is it according to the Scriptures? If the blind lead the blind, shall they not both fall into the ditch? To say, "I could not, of course know, I trusted another" will not save you from the ditch.

Let not the reader misunderstand this great practical principle. It has, we fear, been greatly misunderstood by many of God's people. Many there are who seem to think that it can never be right for those who are saved by grace, and who are themselves signal monuments of mercy, to exercise discipline in any form, or on any ground whatsoever. To such persons, Matthew 7:1 seems to condemn utterly the thought of our undertaking to judge. Are we not, say they, expressly told by our Lord, not to judge? Are not these His own veritable words, "Judge not, that ye be not judged?" No doubt. But what do these words mean? Do they mean that we are not to judge the doctrine and manner of life of such as present themselves for Christian fellowship? Do they lend any support to the idea that, no matter what a man holds, or what he teaches, or what he does, we are to receive him all the same? Can this be the force and meaning of our Lord's words? Who could, for one moment, cede anything so monstrous as this? Does not our Lord, in this very same chapter, tell us to "beware of false prophets?" But how can we beware of any one, if we are not to judge? If judgement is not to be exercised in any case, why tell us to beware?

For the Lord Jesus does not at all forbid his disciples to have a healthy, spiritual judgment. On the contrary the Lord presupposes in his following words (verse 6) that they are able to discern what to do and what not to do. The apostle Paul also encouraged his readers to judge what he wrote to them (1 Cor. 10:15).