A Merciful Person does not criticize or condemn,

but rather forgives.

“Do not judge, and you will not be judged; do not condemn, and you will not be condemned; forgive, and you will be forgiven” (Luke 6:37).

      As I meditate on these words, I want to receive the lessons they give.

(1)   After reading today’s passage, Luke 6:37, again and again, and then reading it in the original Greek text, the first word that caught my eye and drew my attention was the conjunction “Καὶ” (kai).  The most basic meaning of this word is “and,” or “also,” or “even” [“The Greek conjunction ‘Καὶ’ (kai) is most basically used to mean ‘and,’ ‘also,’ or ‘even.’ It simply links nouns, verbs, or phrases before and after it, can indicate temporal sequence, and depending on the context can be interpreted with various nuances such as emphasis or contrast. It is a very important conjunction” (Internet)].

(a)    Although the Korean Bible does not translate this Greek word and omits it, I could not simply pass over this conjunction. The reason is that I believe this “Καὶ” (kai) is connected with verse 36, which says, “Be merciful, just as your Father is merciful.”

(i)               In other words, Jesus said to His disciples: “Be merciful, just as your Father is merciful” (v. 36), and “do not judge … do not condemn … forgive …” (v. 37).

·        If we explain Jesus’ words in more detail according to the Greek text, it would be like this: “You must become merciful people, just as your Father is merciful” (v. 36).  “And do not judge … do not condemn … forgive …” (v. 37).

(b)   What is interesting is that when today’s passage, Luke 6:37, is read in Greek, the conjunction “Καὶ” (kai) appears five times: “And (Καὶ) do not judge, and then (Καὶ) you will not be judged.  And (Καὶ) do not condemn, and then (Καὶ) you will not be condemned.  Forgive, and then (Καὶ) you will be forgiven.”

(i)               Here, although “Καὶ” appears five times, the Korean Bible omits two of them that mean “and,” and translates the remaining three as “then” or “so.”

·          Although the most basic meaning of the Greek conjunction “Καὶ” is “and,” “also,” or “even,” in certain contexts—depending on what follows—it can be understood as indicating a conditional or consequential connection such as “then,” or “and if you do so.”  For example, Philippians 4:6–7 says: “Do not be anxious about anything, but in everything, by prayer and supplication with thanksgiving, present your requests to God” (v. 6) (“then”), “and the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (v. 7).

(c)    Therefore, as a result of meditating on the first “Καὶ” (kai) that appears in today’s passage, Luke 6:37, I translated it by connecting it with verse 36 and centering on the Greek text as follows:

(i)               “Be merciful people, just as your Father is merciful” (v. 36).  “And (Καὶ) do not judge, then (Καὶ) you will not be judged.  And (Καὶ) do not condemn, then (Καὶ) you will not be condemned.  Forgive, then (Καὶ) you will be forgiven” (v. 37).

·        When I translate Luke 6:37 in connection with verse 36 in this way, I can summarize Jesus’ words like this:

“Be merciful people” (v. 36).

“Do not judge” (v. 37).

“Do not condemn” (v. 37).

“Forgive” (v. 37).

-        And in verse 38, which I will meditate on tomorrow, Jesus also says, “Give” (v. 38).

(2)   Second, after reading and rereading today’s passage, Luke 6:37, I meditate on Jesus’ words: “(And) do not judge (κρίνετε), then you will not be judged (κριθῆτε).”

(a)    The first passage that comes to mind is Matthew 7:1–2a: “Do not judge (κρίνετε), so that you will not be judged (κριθῆτε). For with the judgment you judge (κρίνετε), you will be judged (κριθήσεσθε) …”

(i)               Here, I became interested in the Greek word “κρίνω” (krinō), meaning “to judge.”  This is a legal term meaning “to determine right and wrong thoroughly,” “to judge,” “to condemn,” or “to hold someone accountable for wrongdoing.”  It refers to the act of a judge determining guilt, which belongs to God alone (Internet).

·          This word originally includes various nuances such as “to judge,” “to pass judgment,” “to decide,” “to separate,” and “to condemn.” In Scripture, it is often used in the sense of negative judgment, slander, or condemnation. In other words, “κρίνω” goes beyond simple criticism and carries a strong negative meaning close to “judgment” or “condemnation” (internet).

-           As I meditate on the Greek word “κρίνω,” I am also reminded of these verses affirming that only God is the Judge: “The Judge of all the earth” (Genesis 18:25), “The LORD who judges” (Judges 11:27), “God is the Judge” (Psalm 75:7), “God, the Judge of all” (Heb. 12:23).

n  God, the Judge, will judge every deed we have done, whether good or evil, even what is hidden (Eccle. 12:14).

#   Divine Judgment vs. Human Judgment: Jesus taught that ultimate judgment belongs only to God (Mt. 10:28), and therefore He forbade His disciples from judging others (Lk. 6:37).  Human courts can err, but God’s judgment is perfect, just, and final.  This tension is resolved at the cross, where the sinless Son bore the judgment for all the sins of the world (cf. Rom. 8:3) (Internet).

(b)   Romans 2:1–3 says: “Therefore you have no excuse, O man, whoever you are who judge others.  For in judging another you condemn yourself, because you who judge practice the same things. We know that the judgment of God rightly falls on those who practice such things.  Do you suppose, O man, that when you judge those who practice such things and yet do them yourself, you will escape the judgment of God?”

(i)               Romans 14:1–4 says: “Accept the one whose faith is weak, without quarreling over opinions.  One person believes he may eat anything, while the weak person eats only vegetables.  Let not the one who eats despise the one who does not eat, and let not the one who does not eat judge the one who eats, for God has accepted him.  Who are you to judge another’s servant?  It is before his own master that he stands or falls.  And he will stand, for the Lord is able to make him stand.”

·          Romans 14:10: “Why do you judge your brother? Or why do you despise your brother? For we will all stand before the judgment seat of God.”

-           Romans 14:13: “Therefore let us not judge one another anymore, but rather decide never to put a stumbling block or hindrance in the way of a brother.”

n  James 4:11–12: “Brothers, do not slander one another.  Anyone who speaks against a brother or judges him speaks against the law and judges it.  When you judge the law, you are not keeping it, but sitting in judgment on it.  There is only one Lawgiver and Judge, the one who is able to save and destroy. But you—who are you to judge your neighbor?”

(3)   Third, after reading and rereading today’s passage, Luke 6:37, I meditate on Jesus’ words: “Do not condemn (καταδικάζετε), then you will not be condemned (καταδικασθῆτε).”

(a)    The first passage that comes to mind is Romans 8:33–34: “Who will bring any charge against God’s elect?  It is God who justifies. Who is the one who condemns (κατακρινῶν)?  Christ Jesus is He who died—yes, rather who was raised—who is at the right hand of God, who also intercedes for us.”

(i)               Here, the Greek word for “condemn,” “καταδικάζω,” means “to pronounce guilty,” “to pass a guilty verdict,” or “to accuse” (Internet).

·          Matthew 12:7: “If you had known what this means, ‘I desire mercy, not sacrifice,’ you would not have condemned (κατεδικάσατε) the innocent.”

-        Matthew 12:37: “For by your words you will be justified, and by your words you will be condemned (καταδικασθήσῃ).”

n  In these two verses, Jesus exposes the hypocrisy of religious leaders who condemn the innocent and warns that careless words will condemn people on the day of judgment. Therefore, personal words carry the weight of judgment (Internet).

-           Especially when I meditate on Matthew 12:7 in connection with Luke 6:36–37, I receive this concluding lesson of application: If we are merciful people, just as our Father God is merciful—as Jesus desires—then we must not condemn the innocent.

n  Furthermore, when I connect “the innocent” (Mt. 12:7) with Romans 8:33–34, I receive this concluding lesson: Who can condemn those whom God has chosen and justified as innocent? No one—absolutely no one!

#     Christ’s Teaching: The Lord’s two commands—“Do not judge… do not condemn” (Lk. 6:37)—do not promote moral relativism.  Rather, they are a positive exhortation to show mercy.  While acknowledging the objective reality of sin, Jesus urges believers to imitate God’s patience, allowing time for repentance before the final judgment (Internet).

(4)   Finally, fourth, after reading and rereading today’s passage, Luke 6:37, I meditate on Jesus’ words: “Forgive (ἀπολύετε), then you will be forgiven (ἀπολυθήσεσθε).”

(a)    Here, the Greek word for “forgive,” “ἀπολύω” (apolyō), has basic meanings such as “to release,” “to set free,” “to let go,” “to dismiss,” or “to send away.”  Depending on the context, it can be translated as “forgive,” “divorce,” or “release.”  It combines the roots meaning “away from” (ἀπό) and “to loosen” (λύω), expressing the act of freeing someone from bondage or restraint (Internet).

(i)               “To forgive” means to release someone from sin or debt—to cancel it or let it go (internet). This usage appears in Matthew 18:27: “And the master of that servant had compassion, released him, and forgave (ἀπέλυσεν) him the debt.”

·          In context, Peter asked Jesus, “Lord, how many times shall I forgive my brother when he sins against me?  Up to seven times?” Jesus replied, “Not seven times, but seventy-seven times” (vv. 21–22).  Then Jesus told the parable of the servant who owed ten thousand talents (vv. 23–35).  When the servant could not repay, the king ordered that he, his family, and all he owned be sold to repay the debt (v. 25).  The servant begged for patience, and the king, moved with compassion, forgave the enormous debt and released him (v. 27).

-        This parable teaches that in the kingdom of God, forgiving one another in love by God’s grace is of utmost importance.

n   However, although that servant had been forgiven a debt of ten thousand talents, he seized a fellow servant who owed him only a hundred denarii and demanded repayment. Even when the fellow servant begged for patience, he refused and had him thrown into prison until the debt was paid (vv. 28–30). Such a person is not qualified to pray the prayer Jesus taught: “Forgive us our sins, as we also have forgiven those who have sinned against us” (Matthew 6:12).

#    In Luke 6:37, Jesus says, “Forgive, and you will be forgiven.” If we disobey this word and refuse to forgive those who have sinned against us, we will not receive forgiveness from God for our own sins.

(b)   I would like to share several short meditations I have written about forgiveness:

(i)               “The Lord is merciful and forgiving.”

“Even though we have disobeyed the Lord and rebelled against Him, our God is merciful and forgiving (cf. Daniel 9:9–10).”

(ii)             “The forgiving God.”

“God who delights in forgiving us who are proud; our God who forgives those who are stiff-necked, who refuse to listen to the words of God the Father, who do not remember God’s works in the past, and who continually return to their old way of life as persistent betrayers—His character is that He is gracious, abounding in mercy, slow to anger, and a God who does not abandon us.  God loved us when we were His enemies, gave His only begotten Son Jesus over to the cross, forgave our sins, and declared us righteous; He truly is a God who loves His enemies. Therefore, He commands us, who enjoy that love, to love our enemies as well.  Although, as God’s children, revealing the character of God the Father should be natural and fitting, are we truly displaying that character?  As we pray the Lord’s Prayer to the forgiving God, saying, ‘Forgive us our sins as we forgive those who sin against us,’ are we in fact forgiving those who have sinned against us?”

(iii)           “Because the Lord will forgive all their sins.”

“The Lord, who is the Good Shepherd, will bring God’s scattered flock back to the Lord’s church and let them feed freely on the word of God. At that time, even if one looks for their sins, none will be found; they will not be discovered.  The reason is that the Lord will forgive all their sins (cf. Jeremiah 50:17–20).”

(iv)            “A person forgiven by love and truth.”

“A person forgiven by steadfast love and truth forgives others as the Lord forgave them, and God even makes that person’s enemies live at peace with him (Proverbs 16:6–7).”

(v)             “Let us pray a prayer of forgiveness in advance.”

“Even if the person who has wronged me does not ask me for forgiveness, I at least want them to realize for themselves what they have done wrong to me.  Yet Jesus, even though His own people—the Jews—who cried out for Him to be crucified did not realize how great the sin they had committed was, prayed to God the Father from the cross, saying, ‘Father, forgive them’ (Luke 23:34).  Likewise, Stephen, a deacon filled with the Holy Spirit, prayed for the Jews who were stoning him, ‘Lord, do not hold this sin against them’ (Acts 7:60).  They forgave in advance (preemptively) those who did not even recognize their own sin.  If I truly realize that the Lord has forgiven in advance the countless sins committed by someone like me, then I too should offer a prayer to God to forgive in advance even those who have sinned against me, even if they have not yet realized their own sin.”

(vi)            “There is no love, and there is no forgiveness.”

In the last days, people will be unloving and unforgiving (2 Timothy 3:1, 3). Though they may appear religious, they deny its power.

(vii)          “If we do not forgive others’ sins …”

“If we do not forgive the sins of others, our God the Father will not forgive our sins either.  And we will not be able to pray to God the Father, saying, ‘Forgive us our sins as we forgive those who have sinned against us’ (cf. Matthew 6:12, 15).”

(viii)        “The ‘murder’ of refusing to forgive and continuing to hate.”

“Persistently refusing to forgive and continuing in hatred is likened to murder, which brings God’s discipline (cf. Hosea 5:2; 1 John 3:15).”

(ix)            “Not ‘I will never forgive,’ but forgiving even unto death.”

“People who belong to this world (This Age), which is ruled by the devil, say, ‘I will never forgive, even if it kills me!’  But the people of God’s kingdom who belong to the coming world (The Coming Age)—who belong to heaven—forgive even to the point of death, just as Jesus forgave even as He died on the cross (Luke 23:34; 1 Corinthians 15:40, 48, 49; Philippians 3:20; 1 John 5:19).”