King James Version

What Does Luke 6:37 Mean?

Luke 6:37 in the King James Version says “Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:” — study this verse from Luke chapter 6 with commentary, cross-references, and original Greek word analysis.

“Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:”

Luke 6:37 · KJV

Forgiveness

Context

35

But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.

36

Be ye therefore merciful, as your Father also is merciful.

37

Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:

38

Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.

39

And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?

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Commentary

KJV Study Commentary
Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. This verse contains three parallel prohibitions and promises regarding judgment, condemnation, and forgiveness. The command "Judge not" (mē krinete, μὴ κρίνετε) uses the present imperative with mē (μή), meaning "stop judging" or "do not make a habit of judging." The verb krinō (κρίνω) means to judge, condemn, or pass sentence. Jesus prohibits the judgmental, critical spirit that delights in finding fault and pronouncing condemnation on others.

The promise "and ye shall not be judged" (kai ou mē krithēte, καὶ οὐ μὴ κριθῆτε) uses the emphatic double negative construction in Greek, meaning "you absolutely shall not be judged." This promise operates both horizontally (others will not judge you as harshly) and vertically (God's judgment will be merciful). The second prohibition, "condemn not" (mē katadikázete, μὴ καταδικάζετε), intensifies the warning—katadikazō (καταδικάζω) means to pronounce guilty, condemn to punishment, or declare worthy of death. This is judicial condemnation, more severe than mere criticism.

The third command shifts to positive action: "forgive" (apolýete, ἀπολύετε) means release, liberate, or cancel a debt. The promise "ye shall be forgiven" (apolythēsesthe, ἀπολυθήσεσθε) uses divine passive—God will forgive. These principles establish reciprocal ethics: the measure we use for others determines the measure used for us (verse 38). Jesus doesn't prohibit all moral discernment (John 7:24 commands "righteous judgment") but condemns the hypocritical, harsh, unmerciful spirit that judges others by a stricter standard than we apply to ourselves (Luke 6:41-42).

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Historical & Cultural Context

This teaching appears in Luke's Sermon on the Plain (Luke 6:20-49), addressed to disciples but overheard by crowds (Luke 6:17-19). The first-century Jewish religious context featured intense legalism among some Pharisaic groups, who meticulously judged others' adherence to oral tradition and ceremonial law. Jesus frequently confronted this judgmental spirit (Matthew 23, Luke 11:37-54), which created hierarchies of righteousness and excluded "sinners" from community and worship.

The principle of reciprocal judgment reflects Old Testament wisdom: "With what judgment ye judge, ye shall be judged" (Matthew 7:2). Jewish teaching recognized this principle—the Mishnah states, "Do not judge your fellow until you have stood in his place" (Pirke Avot 2:4). However, Jesus radicalizes the teaching by connecting human forgiveness to divine forgiveness, most clearly in the Lord's Prayer: "Forgive us our debts, as we forgive our debtors" (Matthew 6:12).

Early church application of this principle appears throughout apostolic teaching. Paul warns, "Therefore thou art inexcusable, O man, whosoever thou art that judgest" (Romans 2:1). James writes, "For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment" (James 2:13). The early Christian community, comprising Jews and Gentiles, former enemies and social unequals, required this merciful, non-judgmental spirit to maintain unity.

Reflection Questions

  1. How can believers exercise necessary discernment and maintain doctrinal boundaries without falling into the judgmental spirit Jesus condemns?
  2. What is the relationship between our forgiveness of others and God's forgiveness of us?
  3. How does our treatment of others reflect our understanding of how much God has forgiven us?
  4. In what ways does judgmentalism reveal self-righteousness and spiritual pride?
  5. How should this verse shape Christian responses to the sins and failures of fellow believers?

Original Language Analysis

Greek · 16 words
καὶ1 of 16

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

μὴ2 of 16

“not”

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

κριθῆτε·3 of 16

“Judge”

G2919

by implication, to try, condemn, punish

καὶ4 of 16

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

οὐ5 of 16
G3756

the absolute negative (compare g3361) adverb; no or not

μὴ6 of 16

“not”

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

κριθῆτε·7 of 16

“Judge”

G2919

by implication, to try, condemn, punish

μὴ8 of 16

“not”

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

καταδικασθῆτε9 of 16

“be condemned”

G2613

to adjudge against, i.e., pronounce guilty

καὶ10 of 16

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

οὐ11 of 16
G3756

the absolute negative (compare g3361) adverb; no or not

μὴ12 of 16

“not”

G3361

(adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas g3756 expects an affirmative one)) whether

καταδικασθῆτε13 of 16

“be condemned”

G2613

to adjudge against, i.e., pronounce guilty

ἀπολυθήσεσθε·14 of 16

“forgive”

G630

to free fully, i.e., (literally) relieve, release, dismiss (reflexively, depart), or (figuratively) let die, pardon or (specially) divorce

καὶ15 of 16

“and”

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

ἀπολυθήσεσθε·16 of 16

“forgive”

G630

to free fully, i.e., (literally) relieve, release, dismiss (reflexively, depart), or (figuratively) let die, pardon or (specially) divorce

Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 6:37 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 6:37 from Treasury of Scripture Knowledge

Ephesians 4:32James 5:9Matthew 7:1-5Mark 11:251 Corinthians 13:4-7Romans 2:1-2

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