Day 20: Luke 16-18. Parables and Miracles on the Way to Jerusalem
In these Chapters you may begin to feel a foreboding. Jesus is getting nearer the cross. He has "turned his face to Jerusalem." Still, as he goes along the way there are parables and there are miracles.
Chapter 16 has two parables with some disconnected warnings between them (it seems to me, anyway). The parable of the dishonest manager has made commentators scratch their hands and do theological contortions for about 2,000 years. The idea is that the manager is dishonest, but clever. Jesus seems to think that disciples need to be creative and clever and this is a part of faithfulness (and stewardship of the resources that God has given us). But, it makes us scratch our heads. (And, I'm open to more suggestions on this parable.)
The next parable is famous to some -- the parable of the rich man and Lazarus, the poor man, and how Lazarus goes to heaven (the bosom of Abraham), but the rich man -- doesn't. If you're Lazarus -- this is good news. But if you are the rich man -- it's pretty sobering. It's worth noting that the crowds that originally heard this parable would have been shocked when Jesus told them that the rich man was tormented in Hades. They would have assumed the opposite. Riches could be construed as one sign of God's favor or blessing. Also, it's pretty unusual for the poor man to be the one who gets a name, and for the rich man to be anonymous. Usually, it's the poor who are the bit players in history, and the rich and powerful who get the starring roles.
But, not in Luke's "orderly account."
I'll admit, I gravitate to Luke's concern for and attention to the poor. I also do have to admit that I am not one of the poor. I may not be rich, but I'm not poor.
The mustard seed re-appears in this section of scripture -- if only we had that teeny amount of faith, we could uproot trees and plant them in the sea (why we would want to do that is another question.) Chapter 17 opens with a number of small vignettes: about not causing a little one to stumble, about faith, about the servant not expecting a reward. How do they connect with each other?
An amazing healing follows: ten lepers are cleansed -- sort of matter-of-factly, actually. Jesus doesn't say anything but "go and show yourself to the priest," and they go, they obey. Just by going, they are cleansed. But one notices what has happened and turns back to give thanks. Only one -- a Samaritan. Why? Why him? Why do you think?
After the amazing act of thanksgiving, Jesus warns his disciples about coming persecution. Jesus says, as in the days of Noah, there will be no warning given before the time of persecution. Don't try to go back and get your suitcases. Don't hesitate. And the famous phrase, "Left behind" is in this section of scripture, as in "two women will be grinding grain together; one will be taken and one will be left behind." I remember that in college (a long time ago!) one of my friends told me he thought "left behind" should be interpreted as just the opposite of the way we have heard it. The one who is left behind is the fortunate one, and the one taken is "taken away" (or swept away) as in the days of Noah. I find this idea intriguing.
The next two parables are both about prayer, although in different ways. The first, about the widow and the unjust judge, is one of the most haunting to me. Prayer and justice -- to Luke, these two go together. In modern life it often seems to me that those who are most concerned about prayer are not so concerned about justice (at least, justice for the poor); those who are concerned about justice often don't make much mention of prayer. But for Luke, they go together and are, in fact, the bases of faith. "persist in seeking justice; persist in prayer." Both are difficult, maybe impossible, like the camel going through the eye of the needle, or the rich man getting into the kingdom.
But with God, all things are possible -- justice for the widow, justification for a tax collector.
Jesus is almost to Jerusalem. He heals a blind man -- his last reported miracle.
What will he do next?
Chapter 16 has two parables with some disconnected warnings between them (it seems to me, anyway). The parable of the dishonest manager has made commentators scratch their hands and do theological contortions for about 2,000 years. The idea is that the manager is dishonest, but clever. Jesus seems to think that disciples need to be creative and clever and this is a part of faithfulness (and stewardship of the resources that God has given us). But, it makes us scratch our heads. (And, I'm open to more suggestions on this parable.)
The next parable is famous to some -- the parable of the rich man and Lazarus, the poor man, and how Lazarus goes to heaven (the bosom of Abraham), but the rich man -- doesn't. If you're Lazarus -- this is good news. But if you are the rich man -- it's pretty sobering. It's worth noting that the crowds that originally heard this parable would have been shocked when Jesus told them that the rich man was tormented in Hades. They would have assumed the opposite. Riches could be construed as one sign of God's favor or blessing. Also, it's pretty unusual for the poor man to be the one who gets a name, and for the rich man to be anonymous. Usually, it's the poor who are the bit players in history, and the rich and powerful who get the starring roles.
But, not in Luke's "orderly account."
I'll admit, I gravitate to Luke's concern for and attention to the poor. I also do have to admit that I am not one of the poor. I may not be rich, but I'm not poor.
The mustard seed re-appears in this section of scripture -- if only we had that teeny amount of faith, we could uproot trees and plant them in the sea (why we would want to do that is another question.) Chapter 17 opens with a number of small vignettes: about not causing a little one to stumble, about faith, about the servant not expecting a reward. How do they connect with each other?
An amazing healing follows: ten lepers are cleansed -- sort of matter-of-factly, actually. Jesus doesn't say anything but "go and show yourself to the priest," and they go, they obey. Just by going, they are cleansed. But one notices what has happened and turns back to give thanks. Only one -- a Samaritan. Why? Why him? Why do you think?
After the amazing act of thanksgiving, Jesus warns his disciples about coming persecution. Jesus says, as in the days of Noah, there will be no warning given before the time of persecution. Don't try to go back and get your suitcases. Don't hesitate. And the famous phrase, "Left behind" is in this section of scripture, as in "two women will be grinding grain together; one will be taken and one will be left behind." I remember that in college (a long time ago!) one of my friends told me he thought "left behind" should be interpreted as just the opposite of the way we have heard it. The one who is left behind is the fortunate one, and the one taken is "taken away" (or swept away) as in the days of Noah. I find this idea intriguing.
The next two parables are both about prayer, although in different ways. The first, about the widow and the unjust judge, is one of the most haunting to me. Prayer and justice -- to Luke, these two go together. In modern life it often seems to me that those who are most concerned about prayer are not so concerned about justice (at least, justice for the poor); those who are concerned about justice often don't make much mention of prayer. But for Luke, they go together and are, in fact, the bases of faith. "persist in seeking justice; persist in prayer." Both are difficult, maybe impossible, like the camel going through the eye of the needle, or the rich man getting into the kingdom.
But with God, all things are possible -- justice for the widow, justification for a tax collector.
Jesus is almost to Jerusalem. He heals a blind man -- his last reported miracle.
What will he do next?
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