Leading By Example
Preaching
The Parables Of Jesus
Applications For Contemporary Life
He also told them a parable: "Can a blind person guide a blind person? Will not both fall into a pit? A disciple is not above the teacher, but everyone who is fully qualified will be like the teacher. Why do you see the speck in your neighbor's eye, but do not notice the log in your own eye? Or how can you say to your neighbor, 'Friend, let me take out the speck in your eye,' when you yourself do not see the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbor's eye.
"No good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit. Figs are not gathered from thorns, nor are grapes picked from a bramble bush. The good person out of the good treasure of the heart produces good, and the evil person out of evil treasure produces evil; for it is out of the abundance of the heart that the mouth speaks.
"Why do you call me 'Lord, Lord,' and do not do what I tell you? I will show you what someone is like who comes to me, hears my words, and acts on them. That one is like a man building a house, who dug deeply and laid the foundation on rock; when a flood arose, the river burst against that house but could not shake it, because it had been well built. But the one who hears and does not act is like a man who built a house on the ground without a foundation. When the river burst against it, immediately it fell, and great was the ruin of that house."
Theme
Every action of human life is a form of example. Whether we realize it or not, our words, actions, and attitudes are examples to others. People learn from their observations of us. Most of the time what we do and say is productive and the impression we give others is positive. There are times, however, whether it be conscious or not, that we lead others astray; the example we provide is negative.
Jesus provided a perfect example in every action, thought, and word. He was not always happy and he was several times harsh in word and attitude, yet for the situation his example was perfect. If we are to lead by providing a good example then we must root ourselves in the Lord. Jesus must be the one upon whom we build our lives. We want to lead others home. Let us do so through the rock Jesus.
Spiritual Food For The Journey
"Duty, honor, country." The motto of the United States Military Academy at West Point succinctly describes the qualities of leadership needed to be an effective and respected Army officer. Thousands of men and women who have graduated from West Point during its long and illustrious history have used the motto "Duty, honor, country" as a base upon which to build their professional lives in the armed services. Ulysses S. Grant, Robert E. Lee, Dwight D. Eisenhower, and Douglas MacArthur were famous military leaders because they were rooted in the basic beliefs that to be effective they had to be prepared and stand tall in the face of opposition, supporting the precepts ingrained in them at the Academy.
Leadership is only one example of the numerous aspects in life which require a good base or foundation. Any civil engineer knows that the skyscrapers which dot the landscape of our great cities could never have been built and could not now withstand the dynamics of weather unless they sit upon sturdy foundations. Faith most assuredly must have some base or foundation. For the Hebrews from the time of Moses the foundation was the law. The decalogue given on Mount Sinai was so sacred that it was carried in the Ark of the Covenant wherever the people went. Christian faith, while appreciative of the need for structure and law, finds its true foundation in Jesus and his message of love proclaimed in the Gospels. It is only through our secure attachment to Jesus that we will be able to survive the vicissitudes, struggles, hurdles, and pains of life. Like raging storms which gobble up beach-front homes that are not securely grounded on an immovable foundation, so too will the storms of life dislodge us and cast us upon the seas of life with no assurance whatever of where we will land.
In order to be good leaders within the Christian community we must anchor ourselves to Jesus and root our lives in his teaching and way of life. Parents are often called upon to lead their children in the ways of faith, but if Mom and Dad are adrift, what service can they provide for their children? People are constantly evaluating and judging us against what they perceive is a righteous Christian standard. We must do our best not to disappoint their sense of right through a demonstration of poor example. Our words and actions must be consistent and should clearly demonstrate what we believe and point others toward the source of our knowledge and yearning -- Jesus. To be a Christian is a wonderful privilege, but responsibility comes with the gift of being a member of God's family.
We cannot lead unless we know the direction and we cannot teach unless we have the requisite knowledge. If we build our lives upon the great foundation of Jesus, then there is complete certainty that the direction and knowledge we seek and need for ourselves and to lead others will be provided. We lead by example, but only to the degree that we find our strength and sustenance in the Lord. Without the Lord nothing is possible, but with him all things become possible. Let us lead others to Jesus by what we say and do this day.
Application Of The Parable To Contemporary Life
Sermon Openings
1. A child sat playing in his toy box. Bored with his vast selection of ready-made toys, he decided to build something on his own. He began with some alphabet and number blocks as a foundation. He added rings and springs and a whole host of other objects. A sculpture began to take shape. He had not planned to make anything permanent, but he discovered that he could only go so far before all that he had constructed would come crashing down. Because he did not want all of his hard work to be in vain, he began nailing, cutting, glueing, pasting, and doing whatever else he could to keep the sculpture from falling apart. It really made no difference what he used or what he added -- whatever was handy or simply struck his fancy became part of the sculpture. His father came and asked him, "What is this structure you have made?" The boy replied, "I don't know," and continued to play.
All through his childhood and even into his teenage years he worked on the sculpture. He added things like roller skates, hula hoops, skateboards, and roller blades. Whatever fad or phase he passed through had its effect on the sculpture. He added a bicycle seat, a pair of track shoes, and even the bow tie from his first prom. Once again his father asked him, "What is it you have created?" "I still do not know," came the reply. "If I feel like doing one thing I do or if an idea comes to me I try it. If I feel like adding anything I do it. Whatever color or texture I like I use. It is wonderful to be so free."
Over time the sculpture grew. Weeks, months, and years passed and he kept adding to the structure. Sometimes he worked on the project as a hobby, but there were times when it almost became an obsession. Every time he was asked, "What is it?" he responded, "I don't know." Finally after many years he decided that it was time to step back and take a look at his great creation. He studied it from every angle and every perspective, carefully assessing the totality of so many years of effort. "What is it?" asked his now aged father. "Nothing," he replied, and then the sculpture collapsed under its own weight.1
The creative sculpture molded by the boy over many years was truly a wonder, but it had no base. He seemed to have no reason or purpose for its construction; it had no master plan. Because there was no plan, no purpose, and no good foundation the whole project came to ruin. Jesus suggests in today's Gospel that if we intend to build our spiritual house it must have purpose and be constructed upon the rock foundation of his teaching. If the Lord is not our foundation, we will surely come to ruin.
2. Akron, Ohio, in 1935 was the site of what many might call a miracle. That year Bob Wilson, a former New York stockbroker, and Dr. Bill Smith, a surgeon in Akron, met. Both men had for many years been helpless and hopeless alcoholics. Their meeting, however, led to the foundation of Alcoholics Anonymous, an organization which over the last half-century has literally saved millions of lives.
Prior to their meeting Bill and Dr. Bob had each been in contact with the Oxford Group, a mostly nonalcoholic fellowship that emphasized universal spiritual values in daily life. In New York under this spiritual influence and with the help of a friend, Bill W. had achieved sobriety and was able to maintain recovery by assisting others plagued by the disease of alcoholism. Dr. Bob's experience with the Oxford Group had not brought him to sobriety. When the two men met, however, the effect on the doctor was powerful and immediate. Dr. Bob was brought face to face with a fellow sufferer who had transformed his life. Bill told his new friend that alcoholism was a disease, a malady of mind, emotions, and body, a fact that he had only learned recently from a physician in New York. Bill's support and ideas brought Dr. Bob to sobriety. Neither man ever drank again. Alcoholics Anonymous had generated its first spark of life.
Bill and Bob immediately began to work with alcoholics at Akron's City Hospital. Soon after they started, one patient quickly achieved sobriety. These three men were the nucleus of the first AA group. The program grew slowly but effectively. In the fall of 1935 a second AA group was formed in New York; a third made its appearance in Cleveland in 1939.
In early 1939 the organization's basic textbook, Alcoholics Anonymous, written by Bill W., was published. The text explained the philosophy and methods of AA, the core of which became known as the famous Twelve Steps of Recovery.
Alcoholics Anonymous grew through the assistance of friends, including John D. Rockefeller, Jr., who became a charter board member of The Alcoholic Foundation. The publication of the book, Alcoholics Anonymous, and the establishment of a New York office helped spread the message. By 1950 some 100,000 recovered alcoholics could be found worldwide.
Bill W. and Dr. Bob realized their lives were out of control; they needed a foundation. In the development of Alcoholics Anonymous these two men found the anchor that they needed. Their sobriety allowed them to lead millions of men and women to recovery and the restoration of their lives. They stand as good examples of people who carried out Jesus' challenge in today's Gospel, to lead by example and root oneself in the message of the Lord.
Points Of Challenge And Questions To Ponder
1. Are we consistent with our words and actions? Do we say all the right things but fail to act on them? Do we set the example we want others to follow or do family members, friends, neighbors, and colleagues receive another message?
2. When the storms of life strike where do we go for strength, encouragement, and sustenance? Do we find the material world more attractive at this time or can we fulfill our needs through God? Do we have to suffer before we seek the assistance of God?
3. Is our spiritual house in order? What needs to be done so that we will be true examples to others of the love which Christ came to give? How much time do we spend reflecting on our relationship with the Lord and how it can be improved?
4. Are we good spiritual leaders to our children, students, neighbors, and associates at work? What must we do today in order to be able to set a better example in the future?
5. What price are we willing to pay to be good disciples? Can we truly believe that no price is too great? Do we shy away, beg off, or act disinterested hoping that others, including God, will leave us alone? Do we wish to just "get by" and fail to consider our responsibilities in response to God who first loved us?
Exegesis And Explanation Of The Parable
Luke 6:20-49, often called the "Sermon on the Plain" because of the evangelist's description of Jesus stopping "at a level place" (6:17), serves as a decisive turning point in Christ's ministry. As soon as he comes down from the mountain, where he has been in prayer with the Father, Jesus chooses his twelve select followers and then proceeds to instruct them. He formally proclaims the principles for inclusion in the Kingdom he has been proclaiming. For those who have already joined him, Jesus clearly states the norms of behavior for a true disciple and the parameters that govern life within the messianic community. Luke describes the need for preparation and how to demonstrate good example, both of which are essential to a life of discipleship. The sermon is intended to shape the conduct of his followers, but it also relates to the mission of Jesus as it has been thus far presented by Luke -- preaching to the poor, prisoners, and the downtrodden of society.
The Sermon on the Plain is often compared with its longer and more famous cousin, the Sermon on the Mount, Matthew chapters 5 through 7. Although scholars generally concentrate on the similarities of the two accounts, several differences are readily apparent. The most obvious contrast is length. Matthew's account is 107 verses (some say as many as 111), while Luke's contains only 30 (some say 29). Another difference is found in the people addressed. The Sermon on the Mount is addressed to the crowds at large who gather to hear him; Luke's Sermon on the Plain appears to be addressed to his disciples only. These people are to be the Galilean witnesses to his preaching, teaching, and healing. Luke's shorter account omits large sections of Matthew's discourse, most notably Jesus' attitude toward the law and prophets (Matthew 5:17-48) and his warning against Jewish acts of piety (6:1-18). Luke appears to have deleted some material from the nucleus sermon used by both evangelists, inherited from the "Q" source, because it was more suited for Jewish Christian concerns and less poignant for the Gentile Christian community to whom Luke primarily directed his account. Scholars suggest that each evangelist reworked the basic source for his purpose and audience.
Contrasts with the two accounts notwithstanding, the many similarities between these sermons lead most scholars to analyze them as one. Exegetes point out that although Luke's Sermon on the Plain is much shorter; many of the sections found in Matthew's version are found elsewhere in Luke (chapters 11, 13, 14, and 16). In both versions Jesus teaches about the expectations required of a disciple. Because of the common "Q" source, almost all of Luke's version is found in Matthew. Both evangelists emphasize the eschatological dimension of Jesus' words and his teaching on love of one's neighbor and enemies. Specific comparisons are found in the proclamation of the beatitudes, relation to a common location (on a mountain in Matthew and descent from a mountain in Luke), time frame (early in Jesus' ministry), and conclusion with the parable of the two builders. It seems apparent that Matthew and Luke have preserved an extended sermon proclaimed at the outset of Jesus' public life and adapted it for the specific needs of the audience addressed in their respective accounts.
Luke 6:39-49, the third section of the Sermon on the Plain, offers a series of parables2 that develop the theme of what is required for discipleship. Verses 39-45 especially develop the teaching that discipleship means following someone who knows the way. By following Jesus the disciples are implying that he is no blind guide, but rather, knows the way. In this first half of the whole pericope, Luke has collected three short parables, verses 39-40, 41-42, and 43-45, which most probably circulated independently, to distinguish the attitudes and behavior of those who accept Jesus' teaching from the life of sinners. While a few scholars believe that the link between these short parables is love of the brethren, most suggest that the bridge in this series of teachings is the relation between character and influence. The disciples have been told that whatever their social status may be in society, they are the leaders of his community. But a leader can guide only if she sees the way; the teacher can impart knowledge only when he has learned. The only critic who profits others is the one who can practice self-criticism. One who fails to recognize one's own blindness and whose eyes have not been opened in faith cannot lead, teach, or heal a brother or sister. However, by learning from the teacher the disciples will be able to lead, teach, and heal their neighbors. Sound influence is the fruit growing on the tree of sound character that overflows from an inner abundance. In essence Jesus is suggesting, especially in verses 39-42, that before setting oneself up as an example, judging and correcting others, it is necessary to place one's own house in order. Otherwise such correction is only presumption and hypocrisy.
Scripture exegetes provide significant insight into each proverb presented by Jesus in this famous sermon. Verses 39 and 40 establish the appropriate status of a disciple. They must be better qualified than those they seek to lead, but a disciple can never be greater than the teacher. The appropriate goal is to be like the teacher. These verses have often been connected with the challenge in verses 37 and 38 not to judge others. Jesus is saying that if we fail to judge ourselves we will be like the blind leading the blind. Some scholars suggest that Luke's use of the images of blindness and teachers in adjoining verses is a reference to false teaching in the early Christian community. To ward off any possible problem Luke has Jesus insist that his disciples be "fully qualified." Certain exegetes have even suggested that the fear of false teaching is the reason the sermon is directed to the disciples and not the crowds in general. Verses 41 and 42 have also been contextualized with verses 37 and 38, but taken independently this short parable exposes the common human predilection to point out even the slightest faults in others while being blind to our failings, even though they are greater. The parable of the speck and log, which demonstrates the use of humorous hyperbole to administer gentle reproof, does not suggest that Christians should condone evil or refrain from forming moral judgments. Rather, this latter parable deals with personal relationships.
The first half of this third part of the Sermon on the Plain ends with a metaphor of good and bad fruit. Use of the image of fruit as a metaphor for character is found in Jeremiah (17:10 and 21:14), but Luke does not relate his parable to the problem of false prophets as does Jeremiah. Instead, he teaches that what is required of a disciple is not cosmetic alteration or appearance, but genuine goodness of heart. There must be a consistency between who one is and what one does. The former will eventually be exposed by the latter. Discipleship, therefore, requires not just good deeds, it necessitates integrity and a priority of heart such as the Lord's followers see in him. Some scholars believe that this pericope is Jesus' way to instruct his disciples on his merit as teacher. How is the disciple to know whether the mission of Jesus is worth giving up one's life? Christ's criterion is to see if bad or good fruit comes from his work. Can rotten fruit come from a good tree? This is a judgment which the disciples must make for themselves.
Luke closes Jesus' Sermon on the Plain, as does Matthew, with the parable of the two builders. The evangelist introduces this parable with an important question, "Why do you call me 'Lord, Lord' and not do what I command you?" The query's connection between right confession and true discipleship leads directly into the parable. Some connect the question to the earlier metaphor of good and bad fruit, suggesting that only through obedience to Christ will one produce good fruit. Unlike obedience to the law which was so central to the Jews, Christianity demands obedience to Christ. Luke wants his readers to know that it is easy to hear the Lord's words and to admire them; even unbelievers frequently do this. It is another thing entirely to take them into our hearts and make them part of our lives. The person who acts on Jesus' teaching has chosen a base that will give the structure of one's life enduring security against all the storms of life. The one who decides not to act on Jesus' teaching has chosen to build upon a base that will not hold up the structure which is built upon it when the time of testing comes. The evangelist is not so much concerned with the structure as with its sound foundation. Clearly, Luke is saying that Jesus is the only sound and secure basis for life.
Amplification of teachings concerning the parable of the two builders circulate in the literature. Some exegetes say that the parable is an invention of the early Church which aimed to establish Jesus as a new and greater Moses, upon whom one must build one's life. Certain scholars believe that verses 46-49 express the themes of lordship and discipleship. Like Jesus, who built his house (church) on a firm foundation, the rock of Peter, so those who wish to follow the Lord must build their houses (lives) on the rock which is Jesus himself. The parable indirectly calls attention to God's judgment which all, the wise and the foolish, must face. Those who have built upon rock demonstrate right discernment.
Context Of The Parable
Context In The Church Year
Today's celebration is positioned in the liturgical calendar between Epiphany and the beginning of Lent. As such it allows us to prepare for our upcoming annual discipline wherein Christians spend special time in reflection upon the sacrifice Jesus made through his salvific death so that we might one day enter into eternal glory with him, the Father, and the Holy Spirit. There can be no better message of preparation than that provided in today's Gospel -- the need to ready ourselves for discipleship by building upon the rock of Christ, so that we can one day lead others toward the Lord and eternal life.
A Christian life well led will never be easy, but it does enjoy some wonderful benefits. To be a disciple means that we bear responsibility for the privilege of walking in the footsteps of the Lord. When we prepare well and rest our hopes and dreams upon the strong foundation of Christ, then we can carry out our mission. The Church challenges us to live by example today as a preparation for our Lenten journey that leads to the cross, but eventually to resurrection and union with God.
Context With Other Gospels
While the teachings in this series of parables are found throughout Scripture, the great parallel is found in comparison of Matthew's Sermon on the Mount with Luke's Sermon on the Plain. As mentioned earlier there are many differences and similarities. Scholars believe Matthew's version to be the most original as it was written in Hebraic form, while Luke's is more Greek in style since he wrote for Hellenist Gentiles in Asia minor. Luke's audience dictated his approach and necessitated some changes from what was probably the original "Q" source. Luke adapted to a Gentile geography and climate. While Matthew writes of falling rain, rising streams, and blowing winds, Luke refers to the flood and the torrent. Matthew speaks of building on sand, but Luke places the structure on ground. Despite these differences the message of the two evangelists is clear and consistent. Each took Jesus' message and the sources provided to present a clear teaching to different groups of Christians.
A few other parallels are found between this pericope and other Gospels. The group of seemingly unrelated utterances of Jesus in Luke 6:39-45 is found in Matthew 15:14, 10:24-25, and 12:33-35. Also Luke 6:39 is found in a different form in the apocryphal Gospel of Thomas (34) where Jesus says, "If a blind person leads a blind person, the two of them fall into the pit."
Context With First And Second Lessons
First Lesson: Isaiah 55:10-13 (or Sirach 27:4-7). Isaiah speaks of the efficacious nature of the word of God. Like rain that waters the earth and makes things fruitful, so God's word will achieve the purpose for which it was sent. Water is a good thing; we cannot live without it. Similarly, we cannot live rightly without the word of God, the wonderful fruit provided for human consumption. In writing to the Hebrews in exile in Babylon, Isaiah wants his readers to know that they must build their lives on this word which nourishes our spiritual hunger. As Jesus suggests that his disciples must build their lives on his rock, so the prophet tells the Hebrews that they must build on God's word, provided by the prophets.
Sirach, part of the wisdom literature of the Old Testament, warns his readers that people are not to judge others, for when one speaks that person's own faults are revealed. Sirach suggests that actions are the true test. What one says may be false; people must be tested to assure that their words and actions are consistent. In a similar way Jesus tells his disciples in this series of parables that they must be steady in thought and word.
Second Lesson: 1 Corinthians 15:51-58. One of the great questions during the Apostolic Church was the place of the law in the Christian community. The Council of Jerusalem (Acts 15) decided that circumcision was not required for Gentile converts to the Faith. While the law was not ignored, the Jewish practice of placing Mosaic practice above all was subjugated to the higher concept of faith. Paul writes to the Corinthians and tells them that the victory won by Christ has conquered the power of sin that comes from the law. Through Christ death's sting and victory have been vanquished. He exhorts the Christian community to be steadfast and persevere, knowing that their toil is not in vain.
Jesus is the rock upon which our faith, hopes, and dreams must be built; he must be the foundation of our life. Paul understood the image of the two builders and practiced it in his life and ministry. His challenge to the Corinthians is a question with which we struggle daily. Placing our faith and trust in God will vanquish death and bring eternal life.
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1. Paraphrased from "The Sculpture" in John Aurelio, Colors! Stories of the Kingdom (New York: Crossroad, 1993), pp. 191-92.
2. Scholars argue that the word parable might be slightly misleading as a description of these short vignettes and suggest proverbs as an alternative. Because the singular "parable" is used in verse 39 and several parable-like verses follow, many exegetes offer, "He began to speak parabolically," as the best way to understand this section of the sermon.
"No good tree bears bad fruit, nor again does a bad tree bear good fruit; for each tree is known by its own fruit. Figs are not gathered from thorns, nor are grapes picked from a bramble bush. The good person out of the good treasure of the heart produces good, and the evil person out of evil treasure produces evil; for it is out of the abundance of the heart that the mouth speaks.
"Why do you call me 'Lord, Lord,' and do not do what I tell you? I will show you what someone is like who comes to me, hears my words, and acts on them. That one is like a man building a house, who dug deeply and laid the foundation on rock; when a flood arose, the river burst against that house but could not shake it, because it had been well built. But the one who hears and does not act is like a man who built a house on the ground without a foundation. When the river burst against it, immediately it fell, and great was the ruin of that house."
Theme
Every action of human life is a form of example. Whether we realize it or not, our words, actions, and attitudes are examples to others. People learn from their observations of us. Most of the time what we do and say is productive and the impression we give others is positive. There are times, however, whether it be conscious or not, that we lead others astray; the example we provide is negative.
Jesus provided a perfect example in every action, thought, and word. He was not always happy and he was several times harsh in word and attitude, yet for the situation his example was perfect. If we are to lead by providing a good example then we must root ourselves in the Lord. Jesus must be the one upon whom we build our lives. We want to lead others home. Let us do so through the rock Jesus.
Spiritual Food For The Journey
"Duty, honor, country." The motto of the United States Military Academy at West Point succinctly describes the qualities of leadership needed to be an effective and respected Army officer. Thousands of men and women who have graduated from West Point during its long and illustrious history have used the motto "Duty, honor, country" as a base upon which to build their professional lives in the armed services. Ulysses S. Grant, Robert E. Lee, Dwight D. Eisenhower, and Douglas MacArthur were famous military leaders because they were rooted in the basic beliefs that to be effective they had to be prepared and stand tall in the face of opposition, supporting the precepts ingrained in them at the Academy.
Leadership is only one example of the numerous aspects in life which require a good base or foundation. Any civil engineer knows that the skyscrapers which dot the landscape of our great cities could never have been built and could not now withstand the dynamics of weather unless they sit upon sturdy foundations. Faith most assuredly must have some base or foundation. For the Hebrews from the time of Moses the foundation was the law. The decalogue given on Mount Sinai was so sacred that it was carried in the Ark of the Covenant wherever the people went. Christian faith, while appreciative of the need for structure and law, finds its true foundation in Jesus and his message of love proclaimed in the Gospels. It is only through our secure attachment to Jesus that we will be able to survive the vicissitudes, struggles, hurdles, and pains of life. Like raging storms which gobble up beach-front homes that are not securely grounded on an immovable foundation, so too will the storms of life dislodge us and cast us upon the seas of life with no assurance whatever of where we will land.
In order to be good leaders within the Christian community we must anchor ourselves to Jesus and root our lives in his teaching and way of life. Parents are often called upon to lead their children in the ways of faith, but if Mom and Dad are adrift, what service can they provide for their children? People are constantly evaluating and judging us against what they perceive is a righteous Christian standard. We must do our best not to disappoint their sense of right through a demonstration of poor example. Our words and actions must be consistent and should clearly demonstrate what we believe and point others toward the source of our knowledge and yearning -- Jesus. To be a Christian is a wonderful privilege, but responsibility comes with the gift of being a member of God's family.
We cannot lead unless we know the direction and we cannot teach unless we have the requisite knowledge. If we build our lives upon the great foundation of Jesus, then there is complete certainty that the direction and knowledge we seek and need for ourselves and to lead others will be provided. We lead by example, but only to the degree that we find our strength and sustenance in the Lord. Without the Lord nothing is possible, but with him all things become possible. Let us lead others to Jesus by what we say and do this day.
Application Of The Parable To Contemporary Life
Sermon Openings
1. A child sat playing in his toy box. Bored with his vast selection of ready-made toys, he decided to build something on his own. He began with some alphabet and number blocks as a foundation. He added rings and springs and a whole host of other objects. A sculpture began to take shape. He had not planned to make anything permanent, but he discovered that he could only go so far before all that he had constructed would come crashing down. Because he did not want all of his hard work to be in vain, he began nailing, cutting, glueing, pasting, and doing whatever else he could to keep the sculpture from falling apart. It really made no difference what he used or what he added -- whatever was handy or simply struck his fancy became part of the sculpture. His father came and asked him, "What is this structure you have made?" The boy replied, "I don't know," and continued to play.
All through his childhood and even into his teenage years he worked on the sculpture. He added things like roller skates, hula hoops, skateboards, and roller blades. Whatever fad or phase he passed through had its effect on the sculpture. He added a bicycle seat, a pair of track shoes, and even the bow tie from his first prom. Once again his father asked him, "What is it you have created?" "I still do not know," came the reply. "If I feel like doing one thing I do or if an idea comes to me I try it. If I feel like adding anything I do it. Whatever color or texture I like I use. It is wonderful to be so free."
Over time the sculpture grew. Weeks, months, and years passed and he kept adding to the structure. Sometimes he worked on the project as a hobby, but there were times when it almost became an obsession. Every time he was asked, "What is it?" he responded, "I don't know." Finally after many years he decided that it was time to step back and take a look at his great creation. He studied it from every angle and every perspective, carefully assessing the totality of so many years of effort. "What is it?" asked his now aged father. "Nothing," he replied, and then the sculpture collapsed under its own weight.1
The creative sculpture molded by the boy over many years was truly a wonder, but it had no base. He seemed to have no reason or purpose for its construction; it had no master plan. Because there was no plan, no purpose, and no good foundation the whole project came to ruin. Jesus suggests in today's Gospel that if we intend to build our spiritual house it must have purpose and be constructed upon the rock foundation of his teaching. If the Lord is not our foundation, we will surely come to ruin.
2. Akron, Ohio, in 1935 was the site of what many might call a miracle. That year Bob Wilson, a former New York stockbroker, and Dr. Bill Smith, a surgeon in Akron, met. Both men had for many years been helpless and hopeless alcoholics. Their meeting, however, led to the foundation of Alcoholics Anonymous, an organization which over the last half-century has literally saved millions of lives.
Prior to their meeting Bill and Dr. Bob had each been in contact with the Oxford Group, a mostly nonalcoholic fellowship that emphasized universal spiritual values in daily life. In New York under this spiritual influence and with the help of a friend, Bill W. had achieved sobriety and was able to maintain recovery by assisting others plagued by the disease of alcoholism. Dr. Bob's experience with the Oxford Group had not brought him to sobriety. When the two men met, however, the effect on the doctor was powerful and immediate. Dr. Bob was brought face to face with a fellow sufferer who had transformed his life. Bill told his new friend that alcoholism was a disease, a malady of mind, emotions, and body, a fact that he had only learned recently from a physician in New York. Bill's support and ideas brought Dr. Bob to sobriety. Neither man ever drank again. Alcoholics Anonymous had generated its first spark of life.
Bill and Bob immediately began to work with alcoholics at Akron's City Hospital. Soon after they started, one patient quickly achieved sobriety. These three men were the nucleus of the first AA group. The program grew slowly but effectively. In the fall of 1935 a second AA group was formed in New York; a third made its appearance in Cleveland in 1939.
In early 1939 the organization's basic textbook, Alcoholics Anonymous, written by Bill W., was published. The text explained the philosophy and methods of AA, the core of which became known as the famous Twelve Steps of Recovery.
Alcoholics Anonymous grew through the assistance of friends, including John D. Rockefeller, Jr., who became a charter board member of The Alcoholic Foundation. The publication of the book, Alcoholics Anonymous, and the establishment of a New York office helped spread the message. By 1950 some 100,000 recovered alcoholics could be found worldwide.
Bill W. and Dr. Bob realized their lives were out of control; they needed a foundation. In the development of Alcoholics Anonymous these two men found the anchor that they needed. Their sobriety allowed them to lead millions of men and women to recovery and the restoration of their lives. They stand as good examples of people who carried out Jesus' challenge in today's Gospel, to lead by example and root oneself in the message of the Lord.
Points Of Challenge And Questions To Ponder
1. Are we consistent with our words and actions? Do we say all the right things but fail to act on them? Do we set the example we want others to follow or do family members, friends, neighbors, and colleagues receive another message?
2. When the storms of life strike where do we go for strength, encouragement, and sustenance? Do we find the material world more attractive at this time or can we fulfill our needs through God? Do we have to suffer before we seek the assistance of God?
3. Is our spiritual house in order? What needs to be done so that we will be true examples to others of the love which Christ came to give? How much time do we spend reflecting on our relationship with the Lord and how it can be improved?
4. Are we good spiritual leaders to our children, students, neighbors, and associates at work? What must we do today in order to be able to set a better example in the future?
5. What price are we willing to pay to be good disciples? Can we truly believe that no price is too great? Do we shy away, beg off, or act disinterested hoping that others, including God, will leave us alone? Do we wish to just "get by" and fail to consider our responsibilities in response to God who first loved us?
Exegesis And Explanation Of The Parable
Luke 6:20-49, often called the "Sermon on the Plain" because of the evangelist's description of Jesus stopping "at a level place" (6:17), serves as a decisive turning point in Christ's ministry. As soon as he comes down from the mountain, where he has been in prayer with the Father, Jesus chooses his twelve select followers and then proceeds to instruct them. He formally proclaims the principles for inclusion in the Kingdom he has been proclaiming. For those who have already joined him, Jesus clearly states the norms of behavior for a true disciple and the parameters that govern life within the messianic community. Luke describes the need for preparation and how to demonstrate good example, both of which are essential to a life of discipleship. The sermon is intended to shape the conduct of his followers, but it also relates to the mission of Jesus as it has been thus far presented by Luke -- preaching to the poor, prisoners, and the downtrodden of society.
The Sermon on the Plain is often compared with its longer and more famous cousin, the Sermon on the Mount, Matthew chapters 5 through 7. Although scholars generally concentrate on the similarities of the two accounts, several differences are readily apparent. The most obvious contrast is length. Matthew's account is 107 verses (some say as many as 111), while Luke's contains only 30 (some say 29). Another difference is found in the people addressed. The Sermon on the Mount is addressed to the crowds at large who gather to hear him; Luke's Sermon on the Plain appears to be addressed to his disciples only. These people are to be the Galilean witnesses to his preaching, teaching, and healing. Luke's shorter account omits large sections of Matthew's discourse, most notably Jesus' attitude toward the law and prophets (Matthew 5:17-48) and his warning against Jewish acts of piety (6:1-18). Luke appears to have deleted some material from the nucleus sermon used by both evangelists, inherited from the "Q" source, because it was more suited for Jewish Christian concerns and less poignant for the Gentile Christian community to whom Luke primarily directed his account. Scholars suggest that each evangelist reworked the basic source for his purpose and audience.
Contrasts with the two accounts notwithstanding, the many similarities between these sermons lead most scholars to analyze them as one. Exegetes point out that although Luke's Sermon on the Plain is much shorter; many of the sections found in Matthew's version are found elsewhere in Luke (chapters 11, 13, 14, and 16). In both versions Jesus teaches about the expectations required of a disciple. Because of the common "Q" source, almost all of Luke's version is found in Matthew. Both evangelists emphasize the eschatological dimension of Jesus' words and his teaching on love of one's neighbor and enemies. Specific comparisons are found in the proclamation of the beatitudes, relation to a common location (on a mountain in Matthew and descent from a mountain in Luke), time frame (early in Jesus' ministry), and conclusion with the parable of the two builders. It seems apparent that Matthew and Luke have preserved an extended sermon proclaimed at the outset of Jesus' public life and adapted it for the specific needs of the audience addressed in their respective accounts.
Luke 6:39-49, the third section of the Sermon on the Plain, offers a series of parables2 that develop the theme of what is required for discipleship. Verses 39-45 especially develop the teaching that discipleship means following someone who knows the way. By following Jesus the disciples are implying that he is no blind guide, but rather, knows the way. In this first half of the whole pericope, Luke has collected three short parables, verses 39-40, 41-42, and 43-45, which most probably circulated independently, to distinguish the attitudes and behavior of those who accept Jesus' teaching from the life of sinners. While a few scholars believe that the link between these short parables is love of the brethren, most suggest that the bridge in this series of teachings is the relation between character and influence. The disciples have been told that whatever their social status may be in society, they are the leaders of his community. But a leader can guide only if she sees the way; the teacher can impart knowledge only when he has learned. The only critic who profits others is the one who can practice self-criticism. One who fails to recognize one's own blindness and whose eyes have not been opened in faith cannot lead, teach, or heal a brother or sister. However, by learning from the teacher the disciples will be able to lead, teach, and heal their neighbors. Sound influence is the fruit growing on the tree of sound character that overflows from an inner abundance. In essence Jesus is suggesting, especially in verses 39-42, that before setting oneself up as an example, judging and correcting others, it is necessary to place one's own house in order. Otherwise such correction is only presumption and hypocrisy.
Scripture exegetes provide significant insight into each proverb presented by Jesus in this famous sermon. Verses 39 and 40 establish the appropriate status of a disciple. They must be better qualified than those they seek to lead, but a disciple can never be greater than the teacher. The appropriate goal is to be like the teacher. These verses have often been connected with the challenge in verses 37 and 38 not to judge others. Jesus is saying that if we fail to judge ourselves we will be like the blind leading the blind. Some scholars suggest that Luke's use of the images of blindness and teachers in adjoining verses is a reference to false teaching in the early Christian community. To ward off any possible problem Luke has Jesus insist that his disciples be "fully qualified." Certain exegetes have even suggested that the fear of false teaching is the reason the sermon is directed to the disciples and not the crowds in general. Verses 41 and 42 have also been contextualized with verses 37 and 38, but taken independently this short parable exposes the common human predilection to point out even the slightest faults in others while being blind to our failings, even though they are greater. The parable of the speck and log, which demonstrates the use of humorous hyperbole to administer gentle reproof, does not suggest that Christians should condone evil or refrain from forming moral judgments. Rather, this latter parable deals with personal relationships.
The first half of this third part of the Sermon on the Plain ends with a metaphor of good and bad fruit. Use of the image of fruit as a metaphor for character is found in Jeremiah (17:10 and 21:14), but Luke does not relate his parable to the problem of false prophets as does Jeremiah. Instead, he teaches that what is required of a disciple is not cosmetic alteration or appearance, but genuine goodness of heart. There must be a consistency between who one is and what one does. The former will eventually be exposed by the latter. Discipleship, therefore, requires not just good deeds, it necessitates integrity and a priority of heart such as the Lord's followers see in him. Some scholars believe that this pericope is Jesus' way to instruct his disciples on his merit as teacher. How is the disciple to know whether the mission of Jesus is worth giving up one's life? Christ's criterion is to see if bad or good fruit comes from his work. Can rotten fruit come from a good tree? This is a judgment which the disciples must make for themselves.
Luke closes Jesus' Sermon on the Plain, as does Matthew, with the parable of the two builders. The evangelist introduces this parable with an important question, "Why do you call me 'Lord, Lord' and not do what I command you?" The query's connection between right confession and true discipleship leads directly into the parable. Some connect the question to the earlier metaphor of good and bad fruit, suggesting that only through obedience to Christ will one produce good fruit. Unlike obedience to the law which was so central to the Jews, Christianity demands obedience to Christ. Luke wants his readers to know that it is easy to hear the Lord's words and to admire them; even unbelievers frequently do this. It is another thing entirely to take them into our hearts and make them part of our lives. The person who acts on Jesus' teaching has chosen a base that will give the structure of one's life enduring security against all the storms of life. The one who decides not to act on Jesus' teaching has chosen to build upon a base that will not hold up the structure which is built upon it when the time of testing comes. The evangelist is not so much concerned with the structure as with its sound foundation. Clearly, Luke is saying that Jesus is the only sound and secure basis for life.
Amplification of teachings concerning the parable of the two builders circulate in the literature. Some exegetes say that the parable is an invention of the early Church which aimed to establish Jesus as a new and greater Moses, upon whom one must build one's life. Certain scholars believe that verses 46-49 express the themes of lordship and discipleship. Like Jesus, who built his house (church) on a firm foundation, the rock of Peter, so those who wish to follow the Lord must build their houses (lives) on the rock which is Jesus himself. The parable indirectly calls attention to God's judgment which all, the wise and the foolish, must face. Those who have built upon rock demonstrate right discernment.
Context Of The Parable
Context In The Church Year
Today's celebration is positioned in the liturgical calendar between Epiphany and the beginning of Lent. As such it allows us to prepare for our upcoming annual discipline wherein Christians spend special time in reflection upon the sacrifice Jesus made through his salvific death so that we might one day enter into eternal glory with him, the Father, and the Holy Spirit. There can be no better message of preparation than that provided in today's Gospel -- the need to ready ourselves for discipleship by building upon the rock of Christ, so that we can one day lead others toward the Lord and eternal life.
A Christian life well led will never be easy, but it does enjoy some wonderful benefits. To be a disciple means that we bear responsibility for the privilege of walking in the footsteps of the Lord. When we prepare well and rest our hopes and dreams upon the strong foundation of Christ, then we can carry out our mission. The Church challenges us to live by example today as a preparation for our Lenten journey that leads to the cross, but eventually to resurrection and union with God.
Context With Other Gospels
While the teachings in this series of parables are found throughout Scripture, the great parallel is found in comparison of Matthew's Sermon on the Mount with Luke's Sermon on the Plain. As mentioned earlier there are many differences and similarities. Scholars believe Matthew's version to be the most original as it was written in Hebraic form, while Luke's is more Greek in style since he wrote for Hellenist Gentiles in Asia minor. Luke's audience dictated his approach and necessitated some changes from what was probably the original "Q" source. Luke adapted to a Gentile geography and climate. While Matthew writes of falling rain, rising streams, and blowing winds, Luke refers to the flood and the torrent. Matthew speaks of building on sand, but Luke places the structure on ground. Despite these differences the message of the two evangelists is clear and consistent. Each took Jesus' message and the sources provided to present a clear teaching to different groups of Christians.
A few other parallels are found between this pericope and other Gospels. The group of seemingly unrelated utterances of Jesus in Luke 6:39-45 is found in Matthew 15:14, 10:24-25, and 12:33-35. Also Luke 6:39 is found in a different form in the apocryphal Gospel of Thomas (34) where Jesus says, "If a blind person leads a blind person, the two of them fall into the pit."
Context With First And Second Lessons
First Lesson: Isaiah 55:10-13 (or Sirach 27:4-7). Isaiah speaks of the efficacious nature of the word of God. Like rain that waters the earth and makes things fruitful, so God's word will achieve the purpose for which it was sent. Water is a good thing; we cannot live without it. Similarly, we cannot live rightly without the word of God, the wonderful fruit provided for human consumption. In writing to the Hebrews in exile in Babylon, Isaiah wants his readers to know that they must build their lives on this word which nourishes our spiritual hunger. As Jesus suggests that his disciples must build their lives on his rock, so the prophet tells the Hebrews that they must build on God's word, provided by the prophets.
Sirach, part of the wisdom literature of the Old Testament, warns his readers that people are not to judge others, for when one speaks that person's own faults are revealed. Sirach suggests that actions are the true test. What one says may be false; people must be tested to assure that their words and actions are consistent. In a similar way Jesus tells his disciples in this series of parables that they must be steady in thought and word.
Second Lesson: 1 Corinthians 15:51-58. One of the great questions during the Apostolic Church was the place of the law in the Christian community. The Council of Jerusalem (Acts 15) decided that circumcision was not required for Gentile converts to the Faith. While the law was not ignored, the Jewish practice of placing Mosaic practice above all was subjugated to the higher concept of faith. Paul writes to the Corinthians and tells them that the victory won by Christ has conquered the power of sin that comes from the law. Through Christ death's sting and victory have been vanquished. He exhorts the Christian community to be steadfast and persevere, knowing that their toil is not in vain.
Jesus is the rock upon which our faith, hopes, and dreams must be built; he must be the foundation of our life. Paul understood the image of the two builders and practiced it in his life and ministry. His challenge to the Corinthians is a question with which we struggle daily. Placing our faith and trust in God will vanquish death and bring eternal life.
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1. Paraphrased from "The Sculpture" in John Aurelio, Colors! Stories of the Kingdom (New York: Crossroad, 1993), pp. 191-92.
2. Scholars argue that the word parable might be slightly misleading as a description of these short vignettes and suggest proverbs as an alternative. Because the singular "parable" is used in verse 39 and several parable-like verses follow, many exegetes offer, "He began to speak parabolically," as the best way to understand this section of the sermon.
