κρίνω

• When using Matt 7:1 ('Judge not') in preaching or pastoral counsel, do not apply it as a blanket prohibition on all discernment or moral evaluation. The immediate context (Matt 7:2-5) shows Jesus is addressing censorious, hypocritical judgment — claiming the final-verdict position for oneself while ignoring one's own faults. The same Matthew records Jesus commanding discernment of false prophets (7:15-20), and Paul commands community discipline (1 Cor 5:12-13). The prohibition and the instruction are not contradictory.
• When preaching John 3:17 ('God did not send the Son to condemn the world') as a comfort text, do not allow it to stand alone without v.18. The first-coming posture of non-condemnation does not produce a state of non-condemnation for those who reject Jesus — v.18 states that unbelievers are 'condemned already.' The comfort of v.17 is real; it cannot be read as teaching universal acceptance.
• When applying Rom 2:1 ('in judging another, you condemn yourself') in pastoral contexts, be clear that Paul's target is the moralist who judges without self-examination, not someone who makes any moral distinction. The failure Paul identifies is the inconsistency — applying the separating standard to others while exempting oneself — not the act of moral discernment as such.

• Do not claim that Matt 7:1 abolishes all community discipline or personal moral discernment. Paul's instruction in 1 Cor 5:12-13 explicitly calls the church to κρίνω 'those inside' while leaving 'those outside' to God. The prohibition on presumptuous final-verdict judgment and the responsibility for community discernment operate at different levels. Applying Matt 7:1 to eliminate all judgment flattens a distinction the NT deliberately preserves.
• Do not claim that John 5:22 ('the Father has given all judgment to the Son') means the Father has no role in final judgment, or that the Father and Son act independently in the eschatological verdict. The statement addresses the identity of the eschatological Judge. Trinitarian action in judgment is unified; the 'giving' reflects the Father's appointment of the Son to this role, not a separation of divine persons.
• Do not claim that 1 Cor 6:2-3 ('the saints will judge the world') gives the contemporary church present authority to pronounce binding eschatological verdicts on individuals. Paul's argument is about the church's future role in the new creation's governance, used as grounds for handling internal disputes without recourse to unbelieving courts — not a license for present authoritative sentencing.

John.5.22

• H8199 שָׁפַט — the OT foundation; LXX renders it with κρίνω
• G2920 κρίσις — the related noun: judgment as a process or event
• G2917 κρίμα — the related noun: verdict, sentence
• John 3:17-18 — first-coming posture (not condemnation) vs. present-tense reality (condemnation already)
• Rev 19:11 — the arriving eschatological Judge as the fulfillment of Ps 96:13
• Acts 17:31 — the fixed day of judgment as the ground of the gospel call