Wasted Rough Cut: Pastor Chip’s stream of exegetical-consciousness, Luke 6:37–49, and what’s “stop judging” means

First a sermon illustration to start us off:  There is an old illustration of Hell that still speaks and I think it sets up my point from Luke 6:37-49:

Hell is like a long banquet table with all sorts of food and delights, but everyone at that table is getting thiner, more gaunt, more haggard from hunger. They are starving with all that food before them. You see, the utensils they were given and had to use were six foot long chopsticks. If they’d only thought unselfishly and fed each other, no one would be starving and all would be enjoying the great banquet. Thus, the Adamic nature of the human-being and why the existence of Hell.

Now, the point of the illustration, here, is the audience of Luke’s Gospel, the listeners/readers before the text, that is, those house-churches (associated with Theophilus) with believers sitting around those tables enjoying a meal (aka breaking bread) and lifting that fourth cup of wine at the end of the supper, celebrating together and acknowledging that Jesus is Savior and King. And us, now . . . Still, for now, imagine those tables with former enemies and individuals of clashing social status all confessing Jesus is Lord, a new fellowship of unequals and strangers. Love your enemies and stop judging makes applicable, narrative sense (Luke 6:27, 37). It makes church sense.

​So, let’s take a look at the text and context, beginning with Luke 6:37-38a:

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“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”

What do we have here? There is an obvious structure that helps us read it properly:

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

Pairs/sets—command and promise 
Present tense imperatives . . . “stop . . .” and “start . . .”
A pair of negatives (“stop judging”; “stop condemning”)
A pair of positives (“start forgiving” and “start giving”)

This whole pericope (i.e., set of commands) should be taken as one thing. Yet, still there are questions begged to be asked . . .

➤ Stop judging what? And, what will we be not judged of?

➤ Stop condemning what? And, what will we be not condemned of?

➤ Forgive [others] of what? And, what will we be forgiven of?

These are all left open-ended, unanswered by the command and promise. Most supply don’t judge sin in others and sin will not be judged of you . . . forgive others of sin and sin will be forgiven you. We might infer this, but the sentences do not demand or necessarily imply this reading.

Now, the last command . . .

➤ But . . . the “give” is already in the context and, thus, can be applied to the whole: “Give to everyone who begs [“borrows” is a far better reading] from you, and from one who takes away your goods do not demand them back” (Luke 6:30); “And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. But love your enemies, and do good, and lend, expecting nothing in return . . .” (vv. 34-35).

So, how does this help us with reading and applying this element of the Sermon on the Plain? Pretty much most see the judging and condemning related, as I mentioned, to sin--you know, don’t judge the sins in others (i.e., the specs) before you deal with the sins in you (i.e., the logs/beams). Nothing in the text nor the context warrants this reading. However, something else is within range. Let me suggest: there is a social and cultural association/relationship implied that I believe we can reasonably and appropriately infer. 

We have the “poor” and the “rich” already referenced in the Beatitudes (vv. 20-26) and there are the references to “enemies” (v. 27b), “those who hate you” (v. 27c), “those who curse you” (v. 28b), “those who abuse you” (v. 28b), “the one who strikes you on the cheek” (v. 29a) and “the one who takes away your cloak” (v. 29b), including “the one who begs from you” (v. 30a) and the “one who takes away from you” (v. 30b), and, especially, there is the patronage giving-lending-for-return (vv. 32-35)–all pointing to social and cultural castes of relationships (very much the poor/rich referents mentioned in the Beatitudes). . . this “giving” et al. idea is drawn into this set of instructions (as already pointed out above), which, based on how the instructions is structured, infers to the whole (all of the commands). Simply: stop judging-stop-condemning-start forgiving-start giving is an extension of “love your enemies . . . do good to those who hate you, which leads to the give/lend expecting nothing in return.”

Seriously, this reading actually solves the “poor” and the “rich” referents . . . and supplies how it is the “poor” and the “rich” are now breaking bread together as members of the family of God (around those tables).

There is a social and cultural shift amid the new community of God in Christ Jesus around those tables—something both attitudinally (i.e., renewed in mind) and concretely (i.e., a behavior, a lifestyle that is) different, wholly distinctive about this community of Jesus followers. There is something missionally different (and imperative) and something intrinsically different (relationally), even something ontologically unalike the social and cultural milieu (the social location, what makes the empire adhere and maintain, the tiers of human hierarchy) that surrounds the church–these congregations, these tables, these local, neighborhood house-churches are a new creation, unlike anything else now or before.

Missionally important because this redemption in Christ is for all people—using Paul’s language in Romans 1, for the elite-Greek, barbarian, Jew, educated and uneducated; using Luke’s (i.e., Jesus’) the poor and the rich, the beggar/borrower and the lender. The message itself (i.e., the gospel), those to whom the message was to be shared (missional importance), and the new relationships at those tables need to match, align. Thus, enemies are also to be loved—out-there among those to whom this gospel would offend and threaten, these cultural enemies. First, all made visible at those tables of gathered Jesus followers (i.e., disciples). And, made outwardly relevant by doing the same among neighbors and in the community.

Can’t reach and minister to those whom you are judging and condemning—and I take this to mean socially and culturally judging and condemning (given the narrative context) . . . and as such among the socially and culturally unacceptable* (read both ways—poor to rich, rich to poor) that we are to love, do good, forgive, lend, give) . . . and this gospel is made visible and real around those tables throughout the local house-churches. It seems, given the diversity at those tables and the new rules (if you will) of who can and should be at the table, there would indeed be a need to stop judging/condemning and a whole lot of forgiveness to go around and new patterns of giving to be had. There is no privilege (or patronage) at that table. There is no cursed at that table. Only new relationships in Christ.

Given that the Sermon on the Plain ends with the house parable, which speaks to the actual house-church-settings (Paul uses the same in Ephesians 2) and is about discipleship, specially listening to (meaning, obeying) Jesus’ words—those who hear and does them—what I have proposed here seems a good, reasonable (exegetically, narratively, and contextually) faithful reading of the Luke text regarding “judging” et al. And, thus easily and significantly applied to our own church fellowships and witness (mission).

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*socially and culturally unacceptable are those in castes that are despised, shunned, hated, outside blood-lines, social groups, vocationally loathed, economically reviled, and religiously held in contempt (of which the Christians because of whom they follow and because of this new socially destructive teaching would also find themselves)--this can, nonetheless, be applied (i.e., done) reciprocally from one group/caste to the other and visa versa.

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Other Sermon on the Plain Wasted Blog thoughts

• Wasted Rough Cut: Listening to Jesus' Beatitudes (in Luke) and not robbing the poor of their power
• ​Wasted Rough Cut: How the Sermon on the Plain (Luke 6) should be heard . . . just imagine who is around that Table
• And, my other Wasted thoughts on “poor in spirit” from Matthew 5 >> Click here

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