Comparing the Sermon on the Mount in Matthew and Luke makes it clear that Luke generally presents it in less detail. Of course, hardly any of the evangelists transmitted Jesus' words verbatim. At that time it was customary to compile the sayings of teachers and preachers, shaping them into a special kind of literary text and sometimes into entire collections. Even taking this fact into account, however, it is obvious that Luke singled out what he considered most important in Jesus' sermon. For the evangelist, the most important thing is the absence of condemnation. “Judge not, and ye shall not be judged”—these are the Savior's words that Luke considers most important in the whole Sermon on the Mount. Why these particular words? Matthew, for example, has many other themes that are no less important.

Yet the absence of condemnation really can be considered a measure of the quality of a person's inner life. This is not about making an assessment, of course, but precisely about condemning. It is entirely natural to assess a person's particular action in a given situation. Condemnation is another matter: it concerns not the action but the person himself. A person thus becomes the judge of another person, although God never appointed him to be such a judge. A person's path, its outcome, and its evaluation are the prerogative of God and God alone. Even if someone is clearly heading straight for the lake of fire, only God can sentence him to that lake.

Any human being can only state the fact that a sinner is moving in that direction. Why, then, do we pronounce judgment so readily where no one has given us the right to do so? Evidently because we do not see the situation as God sees it and do not use the same criteria—not absolute criteria but relative ones. We see a person not in the fullness of the life God has given him, but only in his particular present condition. We apply certain formal criteria, usually moral and religious, to this condition and naturally obtain a completely distorted picture of reality. But this is no surprise: as long as our life is determined not by the breath of life God has given us but by our own nature, nothing else can be expected.

If, however, we live the life of the Kingdom, such a distortion of reality simply cannot occur. If it does occur, it means that we are still far from the Kingdom, as the evangelist bears witness to us.

Every person has moments when he realizes that he is sinful. Daniel speaks of common guilt (Dan. 9:5), without denying it and without excusing himself by saying that he was not the only one who sinned. And he contrasts these sins not with some "other fellow," but with the holiness and beauty of God Himself. Daniel looks at the Lord, being purified beneath His merciful gaze, which will be revealed to the world in Jesus.

Jesus also speaks of God's mercy, reminding the Jews of Old Testament truths. But He goes further: "Be merciful, just as your Father is merciful," calling them to action and imitation. Verse 38 appears contradictory, but this is what God's mercy, His law, looks like. In the second part of the verse we read about the eternal inequality of our relationship with God: He simply cannot give less, less than His Incarnation, Love, and Cross. By these gifts of His we test everything we do in the world.

How should we understand the parable of the bad or good tree? After all, all people, including us, sometimes bear good fruit and sometimes bad fruit. Here again there is a temptation to divide people, and ourselves, into good and bad. And sometimes it is even pleasant to say, "Oh, what a bad person I am!" as though that were useful for humility. But here we are judging again, and it is said: "Do not judge."

Here it is more about the inner, spiritual direction that stands behind our actions, and that direction depends on us. Therefore, in order not to be a bad tree, one must bear good fruit; and for the Lord's words to benefit us, they must be put into practice. This is the Christian's basic moral task: to do good, not to judge. Christ will judge.