There are few exercises more valuable or healthful for the Christian than self-judgment. I do not mean by this the unhappy practice of looking in upon oneself for evidences of life and security in Christ. This is terrible work. To be looking at a worthless self, instead of at a risen Christ, is as deplorable an occupation as we can well conceive. The idea which many Christians seem to entertain, in reference to what is called self-examination, is truly depressing. They look upon it as an exercise which may end in their discovering that they are not Christians at all. This, I repeat it, is most terrible work.
No doubt it is well for those who have been building upon a sandy foundation, to have their eyes opened to see the dangerous delusion. It is well for such as have been complacently wrapping themselves up in pharisaic robes, to have those robes stripped off. It is well for those who have been sleeping in a house on fire, to be roused from their slumbers. It is well for such as have been walking blindfolded to the brink of some frightful precipice, to have the bandage removed from their eyes so that they may see their danger, and retreat. No intelligent and well regulated mind would think of calling in question the rightness of all this. But then, fully admitting the above, the question of true self-judgment remains wholly untouched. The Christian is never once taught in the Word of God to examine himself with the idea of finding out that he is not a Christian. The very reverse is the case, as I shall endeavor to show.
There are two passages in the New Testament which are sadly misinterpreted. The first is in reference to the, celebration of the Lord’s supper: “Let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation [judgment] to himself, not discerning the Lord’s body.” 1 Cor. 11:28, 2928But let a man examine himself, and so let him eat of that bread, and drink of that cup. 29For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. (1 Corinthians 11:28‑29). Now, it is usual to apply the term “unworthily,” in this passage, to persons doing the act, whereas, it really refers to the manner of doing it. The Apostle never thought of calling in question the Christianity of the Corinthians; no, in the opening address of his epistle he looks at them as “the church of God which is at Corinth... sanctified in Christ Jesus, called to be saints” (or saints by calling). How could he use this language in the first chapter, and in the eleventh chapter call in question the worthiness of these saints to take their seat at the Lord’s supper? Impossible. He looked upon them as saints and, as such, he exhorted them to celebrate the Lord’s supper in a worthy manner. The question of any but true Christians being there is never raised; so that it is utterly impossible that the word “unworthily” could apply to persons. Its application is entirely to the manner. The persons were worthy, but their manner was not; and they were called as saints to judge themselves as to their ways, else the Lord might judge them in their persons, as was already the case. In a word, it was as true Christians they were called to judge themselves. If they were in doubt as to that, they were utterly unable to judge anything. I never think of setting my child to judge as to whether he is my child or not; but I expect him to judge himself as to his habits, else if he do not, I may have to do, by chastening, what he ought to do by self-judgment. It is because I look upon him as my child that I will not allow him to sit at my table with soiled garments and disorderly manners.
The second passage occurs in 2 Cor. 13 “Since ye seek a proof of Christ speaking in me... Examine yourselves” vv. 3-5. The rest of the passage is parenthetic. The real point is this: the Apostle appeals to the Corinthians themselves as the clear proof that his apostleship was divine-that Christ had spoken in him-that his commission was from heaven. He looked upon them as true Christians, notwithstanding all their confusion; but, inasmuch as they were seals to his ministry, that ministry must be divine and, hence, they ought not to listen to the false apostles who were speaking against him. Their Christianity and his apostleship were so intimately connected that to question the one was to question the other. It is, therefore, plain that the Apostle did not call upon the Corinthians to examine themselves with any such idea as that the examination might issue in the sad discovery that they were not Christians at all. Quite the reverse. In truth, it is as if I were to show a real watch to a person and say, “Since you seek a proof that the man who made this is a watchmaker, examine it.”
Thus then it seems plain that neither of the above passages affords any warrant for that kind of self-examination for which some contend, which is really based upon a system of doubts and fears, and has no warrant whatever in the Word of God. The self-judgment to which I would call the reader’s attention is a totally different thing. It is a sacred Christian exercise of the most salutary character. It is based upon the most unclouded confidence as to our salvation and acceptance in Christ. The Christian is called to judge self,
because he is, and not to see if he be, a Christian. This makes all the difference. Were I to examine self for a thousand years, I should never find it to be aught else than a worthless, ruined, vile thing a thing which God has set aside, and which I am called to reckon as “dead.” How could I ever expect to get any comfortable evidences by such an examination? Impossible. The Christian’s evidences are not to be found in his ruined self, but in God’s risen Christ; and the more he can get done with the former and occupied with the latter, the happier and holier he will be. The Christian judges himself, judges his ways, judges his habits, judges his thoughts, words, and actions, because he believes he is a Christian, not because he doubts it. If he doubts, he is not fit to judge anything. It is as knowing and enjoying the eternal stability of God’s grace, the divine efficacy of the blood of Jesus, the all-prevailing power of His advocacy, the unalterable authority of the Word, the divine security of the very feeblest of Christ’s sheep-it is as entering, by the teaching of God the Holy Ghost, into these priceless realities, that the true believer judges himself. The human idea of self-examination is founded upon unbelief. The divine idea of self-judgment is founded upon confidence.
But let us never forget that we are called to judge ourselves. If we lose sight of this, nature will soon get ahead of us, and we shall make sorry work of it. The most devoted Christians have a mass of things which need to be judged and if they are not habitually judged they will assuredly cut out abundance of bitter work for them. If there be irritability or levity, pride or vanity, natural indolence or natural impetuosity whatever there be that belongs to our fallen nature, we must, as Christians, judge and subdue that thing. That which is abidingly judged will never get upon the conscience. Self-judgment keeps all our matters right and square; but if nature be not judged, there is no knowing how, when, or where, it may break out and produce keen anguish of soul and bring gross dishonor upon the Lord’s name. The most grievous cases of failure and declension may be traced to the neglect of self judgment in little things.
All this is deeply practical and soul-subduing. May all the Lord’s people learn to walk in the cloudless sunshine of His favor, in the holy enjoyment of their relationship, and in the habitual exercise of a spirit of self-judgment!