© Vasilis Ververidis | 123rf.com; The Holy Monastery of Rousanou/St. Barbara, in Greece.

Jesus reached the conclusion of his Sermon on the Mount. He had systematically dismantled the common religious understanding of God’s Word— “You have heard that it was said … but I say to you …” —throughout the Sermon. And in Matthew 7:21-23, he just told his hearers that not everyone who acknowledged his Lordship and performed deeds in his name will enter the kingdom of heaven! Surely Jesus did not mean that there were even some people who cast out demons, performed miracles and even prophesied in his name, but were ultimately opponents to the Law and the Prophets? Surely what he said in 7:21-23 was a rhetorical figure aimed to get our attention and not to be taken literally? All eyes were on Jesus as he told a final parable that communicated to his audience that he meant what he had just said.

I don’t imagine there were any side conversations either. They all wanted to hear what Jesus was going to say next. So, he told another little parable, that began with: “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock” (Matthew 7:24). When the rain, flood and winds come, it will withstand the storm and not fall. “And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand” (Matthew 7:25). When the rain, flood and winds come, it will fall.

The contrasts are between wisdom and foolishness, the rock and sand, and ultimately between hearing and doing his words, versus hearing and not doing. In effect, Jesus is saying: “Yes, you heard me right. I am saying you have to live out what you hear me saying here today. And if you don’t, when trials come, whatever you have built up will collapse.” In his book, The Sermon on the Mount, Sinclair Ferguson said Jesus is telling us there are two ways we can respond. We can either put his sermon into practice through obedience, or we can ignore it. The wise man puts into practice what he hears. As a result, he’ll withstand the trials when they come. Leon Morris said:

The little parable … emphasizes the importance of acting in accordance with Jesus’ teaching^. It is one thing to hear what he said and even approve of it; it is quite another to obey. But it is only obedience that results in solid achievement.

Following the path Jesus described in the Sermon on the Mount is like building your house on a rock. You build on a firm foundation; you can trust his words to protect you in the worst storms. Ferguson said this meant more than simply hearing God’s word taught, becoming familiar with it or even agreeing with it. You have to put what you heard into practice. “The difference between the false and the true Christian is that the true Christian puts into practice what he has heard from the Master in this sermon.”

When he finished, the crowds were astonished at how authoritatively Jesus taught. This was not what they were used to from their scribes, who appealed to authority, but did not habitually teach with authority. “It was the scribal habit to appeal to authority, for it was an age in which originality was not highly prized. It was widely accepted that there had been a golden age early in the history of the race and since then history had been all downhill.” While it was customary for the scribes to cite an authority from the golden age, Jesus ignored this method of teaching. He simply said, “I say to you.” There was a context behind the imagery of the parables Jesus taught that gave them significance, as there is here. In his commentary on Matthew, Craig Blomberg said:

The wise person living in the Palestinian desert would erect a dwelling on a secure rock to protect the house from the flash floods that sudden storms created. The foolish person would build directly on the sand and would have no protection against the devastation of the elements. So too Judgment Day will come like a flood to disclose which spiritual structures will endure. Preliminary crises may also reveal authentic and inauthentic spirituality. In fact, often only in times of crisis can one’s faith be truly proven. This parable concludes Jesus’ “two ways” discussion and forms a fitting conclusion to the sermon as a whole by making plain that there is no valid reason for refusing Christ’s appeal. As R. T. France states succinctly, “The teaching of the Sermon on the Mount is not meant to be admired but to be obeyed.”

Within recovery, there is a similar appeal, and we could paraphrase this last quote as “The path to recovery in A.A. is not meant to be admired but followed.” Some individuals familiar with A.A. may want to nuance this paraphrase as suggestive rather than stating a “must.” Pointing to the Big Book itself, they can quote from the chapter “How It Works,” where it says: “Here are the Steps we took, which are suggested as a program of recovery.” And towards the end of the chapter “A Vision for You,” it says: “Our book is meant to be suggestive only.” But it would be a mistake to conclude it means you can take what you like from the Big Book, and leave the rest. A.A. does not present a Burger King mentality for it path to recovery, saying you can “have it your way.” There are also some “musts.”

A number of years ago Stewart C. wrote a concordance, A Reference Guide to the Big Book of Alcoholics Anonymous. It is currently out of print, but there are still some copies available through Amazon. In his exhaustive coverage of the first 162 pages of the Big Book, he cited 82 examples of the word “must.” The following are quotes from first, “The Doctor’s Opinion,” and second “We Agnostics.”

The message which can interest and hold these alcoholic people must have depth and weight. In nearly all cases, their ideals must be grounded in a power greater than themselves, if they are to re-create their lives. . . . But after a while we had to face the fact that we must find a spiritual basis of life—or else.

So, the path of the Big Book and its Steps are suggestive, but if you choose to follow it, you must find a higher power, and you must walk the path thoroughly. In the “How It Works” chapter of the Big Book, it says: “Rarely have we seen a person fail who has thoroughly followed our path.” The text acknowledged there will be some who balk at remaining completely on the path described, but begged its readers “to be fearless and thorough” from the beginning. “Half measures availed us nothing.” This was said to be a turning point. The suggestion was to surrender to God—ask for “His protection and care with complete abandon.”

Do not be discouraged. No one among us has been able to maintain anything like perfect adherence to these principles. We are not saints. The point is, that we are willing to grow along spiritual lines. The principles we have set down are guides to progress. We claim spiritual progress rather than spiritual perfection.

So the rock upon which the individual builds their new life without alcohol must include a surrender to God. Their ideals must be grounded in a power greater than themselves. They must find a spiritual basis to life and thoroughly follow that path. When the storms of life come, they will be able to withstand the gales, because their foundation was on this rock.

The association of the Sermon on the Mount and Twelve Step-based recovery was there from the beginning. It was an important meditative guide to Dr. Bob S., one of the cofounders of A.A. He said before there was a Big Book, the Bible was their Big Book; and the Sermon on the Mount was one of their key passages. In Writing the Big Book, William Schaberg said Dr. Bob claimed in 1945 that he tried to spend an hour each day reading on some religious subject. But he always returned “to the simple teachings in The Sermon on the Mount, the Book of James, and the 13^th Chapter of Corinthians.” In Dr. Bob and the Good Oldtimers Dr. Bob said he thought the Sermon on the Mount contained “the underlying spiritual philosophy of A.A.”

I hope these reflections on the association of the Sermon on the Mount and the program of recovery in the Twelve Steps of Alcoholics Anonymous will help you in your own journey along that path. If so, please pass it on to others.

This is part of a series of reflections dedicated to the memory of Audrey Conn, whose questions reminded me of my intention to look at the various ways the Sermon on the Mount applies to Alcoholics Anonymous and recovery. If you’re interested in more, look under the category link “Sermon on the Mount.”