CONDEMN. In the OT the word used for “condemn” is רָשַׁע, H8399, and in the NT (in order of frequency of use) κατακρίνω, κρίνω, καταδικάζω, and καταγινώσκω, G2861. There are slight differences of meaning and usage between the different words, but essentially they all involve the thought of giving judgment against a person or treating him as guilty. Sometimes, but by no means always, the sentence or penalty for the guilt or supposed guilt is expressed.

Condemnation may be that of one man by another without any legal procedure—a person is reckoned guilty, and perhaps made to suffer as guilty. Men often “condemn the innocent” in their judgments (Ps 94:21; Prov 17:15), but in the end God reverses all such judgments (1 Kings 8:32; Ps 109:31; Isa 50:9). Christ’s injunction, moreover, is against all such judging, “condemn not, and you will not be condemned” (Luke 6:37; cf. Rom 2:1).

It may be said, in a different spirit, that the integrity and God-fearing quality of one man’s life condemns another, as Hebrews 11:7 says that Noah by his faith and action “condemned the world” (cf. Matt 12:41f.). Closely associated with this is the way that Scripture often says that a man is condemned by his own words and actions, since they show the kind of person he is, though he has not come under actual judgment (Job 9:20; 15:6; Titus 3:11). 1 John 3:20 goes further in speaking of a man’s own heart condemning him.

Scripture speaks also of the condemnation of a human magistrate, which may be perfectly just (Luke 23:40), or—as in the case of Jesus—completely unjust (Mark 14:64). Earthly magistrates are considered as God’s ministers (Rom 13:1-5), responsible to Him for “acquitting the innocent and condemning the guilty” (Deut 25:1). Exodus 22:9 says how in “every breach of trust,” “both parties shall come before God (Elohim),” and the meaning appears to be that they come before the judges (ASVmg.) as God’s representatives. Ultimately all judgment is God’s. He has judged and condemned men for their sin in the past (2 Pet 2:6); all sin comes under His righteous condemnation (Rom 5:16, 18); and in the end this will be perfectly manifest (Ps 34:21; Matt 12:37; Jude 4).

It is made clear, however, that the purpose of the coming of Jesus Christ was “not to condemn the world, but that the world might be saved through him” (John 3:17). He made this salvation possible by bearing the sin of men, because thus He “condemned sin in the flesh” (Rom 8:3); that is, He showed the guilt of sin and bore its consequences that it might be said through what He did by His death, “There is therefore now no condemnation for those who are in Christ Jesus” (8:1). Paul in this context implies what John 3:18 states concerning the alternatives of salvation and condemnation, “He who believes in him is not condemned; he who does not believe is condemned already, because he has not believed in the name of the only Son of God.”

Bibliography Arndt and BDB on the relevant words, and the articles on καταδικάζω, G2868, and κρίνω, G3212, in TDNT.