God expressed even in The Old Testament how important right judgement is found by him. After Jethro had given advice to Moses, namely, to choose rulers around him in order to judge the people, he also specified that these rulers must be able men who fear God, men of truth hating covetousness. (Exod 18:21)
In the course of the judgement it was a basic requirement that in a given situation, in a dispute both sides should be heard. (Deut 1:16; John 7:51) Another important criterion was that the rulers should respect the persons, which meant that any kind of distinction could not be made between the poor and the rich in judgement. (Deut 1:17; 16:19, Proverbs 24:23) As well as it was an integral part that the right judgement could not be wrested.
Lev 19:15 "Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: [but] in righteousness shalt thou judge thy neighbour."
Proverbs 18:5 "It is not good to accept the person of the wicked, to overthrow the righteous in judgment."
Proverbs 21:3 "To do justice and judgment [is] more acceptable to the LORD than sacrifice."
The rulers could not accept either, "for a gift doth blind the eyes of the wise, and pervert the words of the righteous." (Deut 16:19)
God also symbolizes how important right judgement is for him when he ordered Aaron to bear the names of the children of Israel in the breastplate of judgement. The breastplate had to be worn by the high priest upon his heart when he went into the holy place. (Exod 28:29-30)
Unfortunately, the purity of this ministry sometimes got into a dead end. For example, when the sons of Eli even before the service (sacrifice-offering) took away their rightful part in advance. They violated the prohibition of profiteering. In their case this deteriorated to a point where the people simply hated God's ministry. (1Sam 2:15-17) In addition they committed fornication (1Sam 2:22), for which God rightly flashed with anger.
The sons of Samuel acted similarly: they accepted gift due to insatiability and wrested right judgment violating God's order relating to this. (1Sam 8:3)
Jeremiah reports (Jer 5:5) that the great men, the spiritual leaders of Jerusalem at that time turned away from the clean worship of God:
Jer 5:28 "They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge."
He warns them like this:
Jer 21:12 "Execute judgment in the morning, and deliver [him that is] spoiled out of the hand of the oppressor, lest my fury go out like fire, and burn."
Jer 22:3 "Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place."
A characteristic of a just man is interpreted by Ezekiel as follows: who " hath executed true judgment between man and man" (Ezek 18:8).
The morals discussed above are confirmed by the words of Jesus in John 7:24: "Judge not according to the appearance, but judge righteous judgment."
The New Testament does not dissolve the law of judgement substantially, but it places to the hands of Jesus Christ like the first one in ruling:
John 5:22 "the Father judgeth no man, but hath committed all judgment unto the Son"
John 5:27 "hath given him (the Son) authority to execute judgment also”
And Jesus says about himself: "For judgment I am come into this world, that they which see not might see; and that they which see might be made blind." (John 9:39)
And although in connection with the judgement of our fellow men, which in my view is not the same as making right judgement between the parties, the New Testament warns us in several places to be careful, lest we fall into the trap of hypocrisy (Matt 7:21, Mark 4:24, Rom 2:1), Peter and Paul in spite of the fact that they did good in many cases, said judgement.
When a man called Simon using sorcery wanted to buy the power of the Holy Spirit with money in Samaria, Peter told him: "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." (Acts 8:20) Then Peter called Simon to convert who seemed to repent what he had said.
Paul acted in the same way in Salamis when Barjesus also known as Elymas the sorcerer wanted to divert the deputy of the country, Sergius Paulus from the faith when he called for Paul and Barnabas and desired to hear the word of God: "O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season." (Acts 13:10-11)
On another occasion in Corinth, Paul speaking about Jesus Christ to the Jews that they rejected, said: "Your blood [be] upon your own heads; I [am] clean: from henceforth I will go unto the Gentiles." (Acts 18:6)
Paul during his captivity in Jerusalem when he said judgement for the high priest Ananias who commanded to hit him in the mouth repented it mainly, because he did not know that he had said judgement for a man in the rank of high priest. (Acts 23:3)
Paul writes the followings too: "Alexander the coppersmith did me much evil: the Lord reward him according to his works." (2 Tim 4:14)
But we could also mention the history of Ananias and Sapphira (Acts 5), in which Peter interpreted the judgment of God or even the case of the two witnesses, that of the two prophets (Rev 11:5-6), who will exercise judgement on the earth.
And Jesus Himself says to the Pharisees: generation of vipers (Matt 3:7).
... woe unto you, scribes and Pharisees, hypocrites! … for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith … ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess … ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness … ye build the tombs of the prophets, and garnish the sepulchres of the righteous (Matt 23).
Jesus warns alluding to them: beware of the leaven of the Pharisees (Matt 16:6; Mark 8:15), which is hypocrisy (Luke 12:1).
God’s judgement is general for every individual. This is demonstrated in Rom 2:9-11: "Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God."
The Church itself is not free from judgement either.
Heb 12:5-8 ”And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.”
1Pet 4:17-18 ”For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?”
Moreover, Jesus says judgement for the 7 churches (Rev parts 2, 3), which does not consist of the indication of the negative qualities only but the positive ones as well. The good deeds are worth of praise, the bad ones are subject to criticism (in this order). Both kinds of judgement is the judgement of a given act or situation.
1Cor 11:32 also confirms the judgement of the Church: "... when we are judged, we are chastened of the Lord, that we should not be condemned with the world."
However, it is important to remark that in a given God exercise judgement exactly so as to protect his people:
"... shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily."(Luke 18:7-8)
"Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;" (2Thess 1:6)