There are few more compelling stories than those of people who show radical mercy. There was actually a pretty recent example of this—did you hear about it? A group of high school students in Georgia pranked their teacher by toilet-papering his home. It was a school tradition and was all meant in good fun. The teacher even knew about it and was expecting them when they came to the house.

But tragedy struck when the teacher went outside to interact with the students. The pavement was wet; he slipped and fell, and tragically, one of the students—unable to see him—ran over the teacher with his car, killing him. He left behind a wife and two children, and a family’s life was shattered. The student was arrested for vehicular homicide.

But the teacher’s widow asked for the charges to be dropped. She said (and I’m paraphrasing) that she didn’t want one tragedy—the death of her husband—to lead to another tragedy—the unnecessary ruin of the student’s life. The district attorney agreed, and all charges were dropped.

Stories like this—even though this wasn’t intentional—really capture our imaginations, don’t they? On the one hand, we are gripped by the mercy of it: the fact that someone who was harmed could release the other person from that burden. On the other hand, we feel the sheer weight of it—the idea that someone who caused such devastation could seemingly go free.

The text we are looking at today is famous for a couple of reasons. It addresses the topic of not judging, not acting like hypocrites, and, in general, being merciful to those who don’t deserve it. It’s actually a continuation of last week’s teaching on “love your enemies,” but it becomes more specific and focuses more on our motivations.

And the big idea is this: Jesus’s kingdom people grant mercy to others. They grant mercy to others. They extend mercy—both to those outside and inside the Christian community—in a variety of important ways. How, specifically? Our text shows us three ways:

• We grant unbelievers mercy since we have been granted mercy (vv. 37–38).
• We deal with our own sin before dealing with our brother’s (vv. 39–42).
• We examine our fruit (vv. 43–45).

Let’s get into it.

1. We grant unbelievers mercy since we have been granted mercy (vv. 37–38)

First, let’s set this up with a little context. We are in the midst of our sermon series on the Gospel of Luke, and for a few weeks we’re in a sort of “series within the series” on what’s called the Sermon on the Plain. This is a section of teaching in Luke chapter 6 where Jesus is teaching his disciples what it looks like to live as his kingdom people (according to Luke 6:17, it takes place outside in a level place, and thus it’s called the Sermon on the Plain). In any case, Jesus is teaching his disciples how we should live as his kingdom people—and make no mistake, it is pretty radical!

Our passage today is part of one larger sermon that flows together organically. (Remember that the section headings in your Bible, and even the verse numbers, were not there originally.) So to get a little context, let’s back up to verse 35:

“But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful.” (Luke 6:35–36)

Now, I want to remind you of what Pastor Matt said last week: this is mainly talking about how Christians treat non-Christians. That’s the primary context. Also, notice the setup: he is kind to the ungrateful and the evil; be merciful, even as your Father is merciful. Today’s passage unpacks what that means—what that looks like.

King Jesus gives a general command—“be merciful, even as your Father is merciful”—and now he gets specific about what that looks like for his kingdom people. We are moving from general to specific.

So let’s get specific:

“Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you.” (Luke 6:37–38a)

Here we see four commands: don’t judge, don’t condemn; forgive, give. Each one includes a future consequence—“you will…” Notice also that two are negative (don’t judge, don’t condemn) and two are positive (forgive, give). They are grouped in pairs.

Let’s take the first pair:

“Judge not, and you will not be judged; condemn not, and you will not be condemned.”

This may be one of the most misunderstood and misapplied statements in the entire Bible. In fact, New Testament scholar D. A. Carson once noted that while John 3:16 used to be the most well-known Bible verse—“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life”—today, it may actually be this verse: “Judge not.”

Have you seen that? Maybe on social media? If people know one Bible verse, it’s often this one—but it’s misunderstood. So what does it mean?

First, let’s be clear about what it does not mean. It does not mean that believers should never make moral judgments. That would be absurd. Let’s agree to read the Bible seriously. And reading the Bible seriously means letting Scripture interpret Scripture. Since there are many places where believers are called to make judgments—even to “judge” in certain contexts—this cannot mean “never make any moral evaluation.”

Listen to the Apostle Paul:

“Is it not those inside the church whom you are to judge?” (1 Corinthians 5:12)

So “judge not” does not mean “make no moral judgments,” nor does it mean “confront not,” or even “think not.”

So what does it mean?

If I can go full grammar-nerd for a moment, notice the future passive language:

“Judge not, and you will not be judged; condemn not, and you will not be condemned…”

Do you hear the future—“you will…”—and the passive voice—“you will be judged”? This is pointing primarily to how God will treat us on the last day. It is about final judgment.

So when Jesus says “judge not” and “condemn not,” he is not primarily talking about evaluating someone’s actions in the present. He is talking about making a pronouncement about someone’s ultimate fate—their eternal destiny.

In other words, “judging” in the forbidden sense is saying, “He deserves eternal judgment from God,” and “condemning” is saying, “She will be condemned by God on the last day.” That’s what we are not to do.

The Apostle Paul reinforces this: 

“Do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart.” (1 Corinthians 4:5)

So don’t pronounce final judgment; instead, extend mercy.

Now, remember the context of the New Testament: people doing terrible things to Christians because they are Christians—killing family members, killing pastors, burning homes and churches. We see similar realities today in places like Nigeria, China, and Iran, where believers face intense persecution.

Just like last week’s command to love our enemies, the focus here is on unbelievers. And Jesus is saying: when people do things like that, judge them not. Condemn them not. Instead, hope for mercy for them. Why? Not because they didn’t do anything wrong, but precisely because they did—and our God is a merciful God.

Let me give you a couple of illustrations.

One from the Bible: Jonah. When he was told to preach repentance to the Ninevites, he refused and fled because he wanted them destroyed. He wanted to see judgment, not mercy:

“O Lord, is not this what I said when I was yet in my country? That is why I made haste to flee to Tarshish; for I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster.” (Jonah 4:2)

Here’s another example from this past week. A notorious serial murderer died in prison—an infamous case from Philadelphia. When I heard the news, it was hard not to think, “Good. He’ll finally get what he deserves.” That is exactly the kind of judgment and condemnation this passage warns against. God does not take pleasure in the death of the wicked.

So how do we apply this?

Let me make it very practical: one thing that should never come out of the mouth of a Christian is, “Good, I hope he burns in hell,” or “She should go to hell,” or even, “I’m glad he’s dead.” Because what you are effectively saying is, “I know all the facts. I pronounce him guilty. I condemn him eternally.”

Who do we think we are?

If we say—or even think—those things, we don’t understand the gospel. Why? Because we don’t realize that we were in the same position. We deserve judgment. In other words, if they are unredeemable, then so are you.

More broadly, this text warns us against an attitude of hostility or disgust toward a morally broken world. It doesn’t mean we ignore evil or pretend it isn’t serious. But what is your posture? What kind of judgment are you pronouncing? Is there a sense of superiority combined with a desire for harm?

So let me ask you: who has hurt you? Who has hurt those you love—your family, your friends? Who has harmed your brothers and sisters in Christ around the world? Who has caused Jesus’s little ones to stumble—through neglect, abuse, or injustice?

Or perhaps this question lands more clearly: who are you tempted to write off as unredeemable? “They’ll never come to faith in Christ.”

Friends, we should grieve and lament the evil in this world and trust that the Judge of all the earth will do what is right. But at the same time, we should hope—not for people’s condemnation—but for their redemption. Because we were in the same position. We were no better.

I remember years ago, when I was in the process of becoming a Christian. I was a college student here in Philadelphia, studying the Bible with someone. He asked me, “Do you believe you are a sinner?” And I remember my response: “Well, that depends. Compared to some people, sure. But compared to mass murderers and dictators, probably not.”

Do you hear that? I thought I was better than them. I was comparing myself to other sinners, not to a perfectly holy God. I didn’t yet understand the depth of sin in my own heart or that I was just as undeserving of mercy as anyone else.

Friends, Christians are those who have come to grips with the depth of their sin. We recognize that apart from God’s grace, any sin is possible for us. And if God were strictly just, we would face judgment. We have received undeserved mercy, and therefore we extend it to others.

Now let’s look at the next part:

“…forgive, and you will be forgiven; give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.” (Luke 6:37–38)

These statements positively express what the previous commands stated negatively. If you forgive others—especially unbelievers who have wronged you—you will be forgiven. If you are generous with your mercy and your resources, God will be generous toward you.

The phrase “good measure, pressed down, shaken together, running over” refers to how grain was measured in the marketplace. There was a proper way to measure it so that the buyer received every last bit.

Think of it this way: it’s Easter, and you’re a child filling a basket with candy. How do you do it? You pack it down. You shake it. You make sure there’s no empty space. You want every last piece in there. That’s the image—God’s generosity toward you will overflow like that.

“For with the measure you use it will be measured back to you.” What measure are you using?

So, Jesus’s kingdom people grant mercy. How? First, they show mercy to unbelievers because they themselves have received mercy in Christ.

Second,

2. We deal with our own sin before dealing with our brother’s (vv. 39–42)

Let’s read:

“He also told them a parable: ‘Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.’” (Luke 6:39–40)

Jesus is essentially saying: don’t be blind—like the Pharisees—because then you won’t be the kind of leaders I am calling you to be. Instead, become like your teacher. See clearly.

Then he continues:

“Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.” (Luke 6:41–42)

This is a very well-known passage. The previous section was primarily about how we relate to those outside the church. This section is about how we relate to one another inside the church—notice the repeated use of the word “brother.”

So how do we do this?

First, let’s clarify what this does not mean. It does not mean we never correct one another. In fact, the passage explicitly says that after removing the log, “you will see clearly to take out the speck.” Correction is still necessary.

So what’s the issue?

When you think of a “speck,” think of a splinter. If you’ve ever had something in your eye—a speck of dust, an eyelash—you know how painful and urgent it is. Everything stops until it’s dealt with.

Now think of a “log”—or better, a beam. Imagine a massive structural beam from a house lodged in your eye. That’s the image. It’s intentionally exaggerated.

The point is this: if you can’t see with a splinter, how could you possibly see with a beam?

Here’s what Jesus is teaching: because we are all sinners, when you see something in a brother or sister that needs correction, you must first examine and deal with your own sin.

As one scholar puts it simply, we must be self-critical before we are critical of others.

How do we do this? Let me give you three practical steps:

• Pick your battles (overlook)
• Remove the log
• Humbly address the speck

First, pick your battles. Did you know that forgiveness is not the only option when someone sins against you? There is another option: you can overlook the offense.

As Pastor Matt said in a recent marriage seminar: overlooking an offense means looking up to God and his grace, and therefore looking away from the offense—choosing not to dwell on it, not to be controlled by it, and not to bring it up.

As Scripture says:

“A man’s discretion makes him slow to anger, and it is his glory to overlook a transgression.” (Proverbs 19:11)

So pick your battles. In marriage, in your small group, in friendships—consider overlooking offenses. The more aware you are of the “log” in your own eye, the fewer “specks” you’ll feel compelled to address in others.

But sometimes, overlooking is not loving. If someone is harming themselves or others, or if the sin is serious or persistent, then action is necessary.

Which leads to the second step: remove the log.

Remove the log. That means honestly asking yourself: the thing I want them to deal with—is that same sin present in me? And have I dealt with it? Or is there another sin in me that is clouding my judgment?

A helpful prayer here is:

“Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Psalm 139:23–24)

You come before God honestly and acknowledge the ways you have fallen short—perhaps even in the very same way as the person you’re concerned about.

You take the log out by saying, “God, I see this same sin in me. Forgive me. Left unchecked, apart from your grace, I could be far worse than I am—even worse than they are. Help me not to be this way, even as I seek to help them.”

Because you don’t want to be a hypocrite. That word originally meant “actor.” Don’t perform. Be real. And if nothing else, this will profoundly shape your tone.

Third, humbly address the speck.

• Pick your battles (overlook)
• Remove the log
• Humbly address the speck

You go to them with humility and gentleness. “Brother, sister, I’ve noticed something, and because I care about you, I want to share it.” You explain clearly and graciously what you see, how it affects others—including them, you, and their relationship with God—and you invite them to repent.

“Would you be willing to turn from this?”

You may even help them see what repentance would look like. If they respond, you’ve won your brother or sister. If not, you have still been faithful.

So Jesus’s kingdom people grant mercy to others. First, we grant mercy to unbelievers because we have received mercy. Second, we deal with our own sin before addressing the sin of others. Third and finally:

3. We examine our fruit (vv. 43–45)

“For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thornbushes, nor are grapes picked from a bramble bush. The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.” (Luke 6:43–45)

Notice that first word: “for.” It’s important. It signals that what follows is the reason, the grounding, the support for everything that came before.

This section supports the commands not to judge and condemn, and the call to deal with our own sin first. What is the grounding?

A tree is known by its fruit.

This is a short parable—a simple story with a clear point. Today, we might identify trees using apps, but in Jesus’s day, you identified a tree by its fruit. The fruit doesn’t make the tree what it is—it reveals what it is.

If a tree produces figs, it’s a fig tree—not a thornbush. If it produces grapes, it’s a grapevine—not a bramble. The fruit proves the identity of the tree.

And in this analogy, we are the trees.

Jesus is saying: if someone bears good fruit—if they are marked by mercy, forgiveness, generosity, humility, and self-examination—this is evidence that they belong to him. These actions reveal the reality of their heart.

And notice the emphasis on words: “out of the abundance of the heart his mouth speaks.” Our speech is one of the clearest indicators of our spiritual condition.

In other words, we are to be fruit inspectors—but whose fruit?

This passage leads us to conclude that first and foremost, we are to examine our own fruit. This is not a license to go around evaluating everyone else. We have plenty to examine in ourselves.

So let me ask you: when it comes to extending mercy, what kind of fruit are you bearing? Where do you see signs of judgment, condemnation, unforgiveness, or stinginess? Where are you overly critical?

This is a hard question. But here’s the good news: this “tree” can change.

If you examine your life and see more bad fruit than good, you can turn to Christ. You can confess your sin, repent, and trust him again. His mercy can wash over you anew, and his Spirit can begin to produce good fruit in you.

And if you are not yet a follower of Christ, and you recognize this kind of fruit in your life—judging others, harboring bitterness, writing people off—then listen closely.

There was a moment, a few months after that earlier conversation in college, when everything changed for me. I was walking down Locust Street, and suddenly I stopped. I literally stopped in my tracks and said, “Oh.”

It hit me: Jesus died on the cross for my sins. He himself bore my sins in his body on the tree. And I just stood there, overwhelmed by both the beauty and the weight of his mercy.

My friend, do you believe that Jesus died for your sins? Do you believe that his blood is sufficient to cover you? Do you recognize that your problem is not merely mistakes, but sin—that you, too, need mercy?

Will you turn from trusting in yourself and instead trust in Jesus Christ and his finished work on the cross?If you do, you will be forgiven. You will become a child of God. And your life will never be the same.

You will begin to see your fruit change. You will find new power to forgive, new mercy toward others. You will begin to notice “logs” in your own life you never saw before—and though it may be painful, it will be freeing.

And on the last day, when Jesus Christ returns to judge the living and the dead, when every secret is revealed and every mouth is silenced before him—you will not be condemned.

As Scripture says:

“There is therefore now no condemnation for those who are in Christ Jesus.”

And the words of the old hymn will be true of you:

No condemnation now I dread, Jesus, and all in him, is mine!
Alive in him, my living Head, and clothed in righteousness divine.
Bold I approach the eternal throne and claim the crown, through Christ my own.
Amazing love, how can it be, that thou my God shouldst die for me!

Let’s pray.

Our God, before whom the secrets of every heart are laid bare, search us and know our hearts; try us and know our anxious thoughts. Grant us grace to honestly examine the fruit we are bearing, and by your Spirit, cause us to bear the fruit of repentance that leads to eternal life. Amen.