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.”
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 who is fully trained will be like his teacher. 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 6:37-42
If you pay any attention to the news and the prevailing culture of our day, you see judgment and condemnation everywhere. Charged rhetoric and accusations of hypocrisy are thrown about like daggers from all directions. I have heard it said that Luke 6:37 is among the most quoted Bible verses today. And it’s no wonder, for its repetition comes from a place of woundedness but with its own indictment – “How dare you judge me!?” Haven’t most of us found ourselves on either side of that question? For judging comes from a prideful heart that pronounces another person guilty before God. A prideful heart leads us toward death and away from God. (James 4:4-6). Condemnation is a pronouncement of guilt or a sentence to punishment. Condemnation kills.
How timely in this season of Lent for us to learn (and relearn again and again) Jesus’ commands to live counter-culturally. In this passage he gives us two negative commands counter- balanced by the hope of two positive commands. “Judge not and you will not be judged. Condemn not and you will not be condemned.” He has already commanded us to love our enemies, to bless those who curse us, do good to sinners. (vs. 27, 35). These commands are hard, and if we approach them from our fallen state they are, indeed, impossible!
Our prideful hearts tend to rationalize: Is Jesus saying that there is no right or wrong in the world today? Isn’t a judgment necessary in order to tell the difference between “good” and “bad” fruit? (vs. 43-44). Doesn’t forgiving require a judgment that a wrong has been done? And doesn’t Jesus tell Simon Peter in Luke 7:43 that he has “judged rightly?”
Jesus’ parable of the blind leading the blind might provide us with some answers. His hyperbole could provide some needed comical relief if it weren’t so hazardous. I can see in my mind’s eye a vision of myself attempting to lead my sister down a narrow path when my own vision is so obscured with the weight of a giant log jutting out of my eye! How can I presume to lead anyone in such a condition? Indeed, it is impossible. Not only can I not see anything, I can’t even stand up straight! It’s a ridiculous sight. Blinded by my own failings, I am a blind guide when I have magnified the sins of others. We both fall into a pit.
Such is the example of the Pharisees in Domenico Morelli’s painting “Christ and the Adulterous Woman”. Seeking to trap Jesus, they have used this woman as a pawn to judge and condemn them both. In a moment of brilliance, Jesus exposes both their hypocrisy and their stony hearts when he stands and says to them “Let him who is without sin among you be the first to throw a stone at her.” (John 8:7). His light has exposed their deep-rooted pride and self-righteousness. One by one they have gone away. We see them on the right side of the canvas where they have retreated back into the shadows of darkness. But in the center of the painting, bathed in light and standing alone with the woman at his feet, the Light of the World asks, “Woman, where are they? Has no one condemned you?” Her reply, “No one, Lord.” And now Jesus, His own death but a mere stone’s throw away, with words of love and compassion, said, “Neither do I condemn you; go, and from now on sin no more.”
Did the woman’s sin matter to Jesus? Yes, it mattered greatly to him and it cost him greatly. For though He was the only One who was qualified to judge her, He didn’t judge. He did not condemn her. Instead, showing her mercy, He gave up his life for her, took her sin upon Himself and removed it from her by going to the cross.
So let us look to Jesus. Look again at Jesus in the center of Morelli’s painting. Jesus’ gaze of love and compassion is now on us – the viewers. He seems to be asking us, “What will you do with your stones?” Or perhaps, “What will you do with the log that is in your eye?”
Do you see the log there? Get rid of it in repentance. Throwing it down at Jesus’ feet frees us from the weight of our own sin. Could it be that by removing our own log, our perception is so clarified that our brother’s log has shrunk to become such a tiny speck? With it gone, we can then in love, with clear eyes and with a clear conscience assist our brothers and sisters with the tiny specks in theirs. As we show mercy as our Father has shown us mercy (vs. 36) we are free to turn to the positive commands to “forgive” and to “give” (vs. 37, 38). It’s in the forgiving and giving that we have our joyful reward, for forgiving releases the transformative power of love. And our reward will be lavish – “good measure, pressed down, shaken together, running over” will be put into our laps. (vs. 38). Jesus will one day take care of the judgment. By releasing it to him we can focus on loving our brothers and sisters.
Ubi Caritas is taken from the antiphons sung during the ceremony of the Washing of Feet at the Last Supper on Maundy Thursday. Anyone who has taken part in a foot washing ceremony knows that humility is required for both participating parties. The hymn’s central focus is the unity that is ours in Christ. The first line of each verse repeats the truth that “Where charity and love are, God is there.” How fitting that a dictionary definition of charity is “leniency in judging others.” As we exercise this charitable leniency, as each verse declares, Christ’s love has “gathered us into one.” Gathered into one body, putting aside “evil impulses,” controversy will cease. With Christ in our midst, through infinite ages we see His face in glory, and the joy is and will be “immense and good.”
Ubi Caritas
Where charity and love are, God is there.
Christ’s love has gathered us into one.
Let us rejoice and be pleased in Him.
Let us fear, and let us love the living God.
And may we love each other with a sincere heart.
Where charity and love are, God is there.
As we are gathered into one body,
As we are gathered into one body,
Beware, lest we be divided in mind.
Let evil impulses stop, let controversy cease.
And may Christ our God be in our midst.
Where charity and love are, God is there.
And may we with the saints also,
The joy that is immense and good
See Thy face in glory, O Christ our God:
The joy that is immense and good,
Unto the ages through infinite ages.
Amen.
Song: Ubi caritas – King’s College Choir
Reflection Questions
- Reflect upon Jesus’ words in vss. 41-42 — “Why do you see the log that is in your own 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 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.” (emphasis mine). What is Jesus’ presumption about the state of each party? What new standard is he teaching by using this parable? What does it say about our role in the Body of Christ?
- Read I John 1:5-7 and Galatians 6:1-3. What messages do you take away from these verses and how do they work together with Luke 6:36-42 to illustrate the transformative power of love and forgiveness?
- What is your response to the suggestion that removing the log in our own eye helps turn others’ logs into specks? Do you agree or disagree? If you agree that this is true, what are the implications for our relationships among one another today?