The Gospel of Luke

by Pablo T. Gadenz

  a. Gary A. Anderson, Charity: The Place of the Poor in the Biblical Tradition (New Haven: Yale University Press, 2013), 54–55.

  b. Anderson, Charity, 108.

  c. Anderson, Charity, 4 (emphasis in the original).

  d. Anderson, Charity, 159.

  This kingdom perspective answers the possible objection to Jesus’ teaching—namely, that God has seemingly not provided food for all those who have died and continue to die of famine. As the parable of the poor Lazarus also shows (Luke 16:20–22), not every situation of need is rectified in this life, yet God’s providential care nonetheless extends into the next life. Of course, that does not remove the responsibility of the rich man in that parable, or of the rich man in the parable just considered, or of people today who possess more than they need.

  [12:33–34]

  Hence, Jesus continues with the exhortation: sell your belongings and give alms (see 11:41; 18:22). Whereas those who worry reveal their lack of faith (12:28–29), those instead who are generous in giving alms step out in faith. Almsgiving thus serves “as a diagnostic of faith.”7 Paradoxically, by giving alms one also stores up treasure in heaven, in contrast to the rich fool who stored up “treasure for himself” (v. 21). Earthly treasures can be stolen by a thief or destroyed by a moth, but these heavenly treasures are secure.

  Jesus now sums up his teaching about trusting in God’s providence rather than in possessions: Where your treasure is—either on earth or in heaven—there also will your heart be. The “heart” represents the center of a person’s inner life. Whereas the Pharisees concentrate on external appearance but are not clean on the inside (11:39; 16:15), Jesus is interested in the attitude of the heart (see 6:45; 8:15).

  Reflection and Application (12:22–34)

  Fear of the Lord. Scripture frequently reminds us that “the fear of the LORD is the beginning of wisdom.”8 Such fear is also numbered among the gifts of the Holy Spirit (Isa 11:2). To those who have this reverential fear (see Luke 12:5), Jesus says, “Do not be afraid” (12:32). Commenting on this verse, Blaise Pascal writes: “Fear not, provided you fear; but if you fear not, then fear.”9

  Treasure in heaven. The almsgiving and other charitable deeds that we carry out by God’s grace have a durable quality since they are “remembered before God” (Acts 10:31). They make up a treasure in heaven (Luke 12:33; 18:22) that can later benefit us and others. This biblical concept of charitable deeds as a “storable commodity” provides the foundation for the Church’s teaching on the “treasury of merits”10 (see Catechism 1475–77).

  Vigilant Servants Awaiting Their Master’s Coming (12:35–48)

  35“Gird your loins and light your lamps 36and be like servants who await their master’s return from a wedding, ready to open immediately when he comes and knocks. 37Blessed are those servants whom the master finds vigilant on his arrival. Amen, I say to you, he will gird himself, have them recline at table, and proceed to wait on them. 38And should he come in the second or third watch and find them prepared in this way, blessed are those servants. 39Be sure of this: if the master of the house had known the hour when the thief was coming, he would not have let his house be broken into. 40You also must be prepared, for at an hour you do not expect, the Son of Man will come.”

  41Then Peter said, “Lord, is this parable meant for us or for everyone?” 42And the Lord replied, “Who, then, is the faithful and prudent steward whom the master will put in charge of his servants to distribute [the] food allowance at the proper time? 43Blessed is that servant whom his master on arrival finds doing so. 44Truly, I say to you, he will put him in charge of all his property. 45But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the menservants and the maidservants, to eat and drink and get drunk, 46then that servant’s master will come on an unexpected day and at an unknown hour and will punish him severely and assign him a place with the unfaithful. 47That servant who knew his master’s will but did not make preparations nor act in accord with his will shall be beaten severely; 48and the servant who was ignorant of his master’s will but acted in a way deserving of a severe beating shall be beaten only lightly. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more.”

  OT: Exod 12:11; Hab 2:3

  NT: Mark 13:33–37; Luke 22:27; John 13:4–5. // Matt 24:43–51

  Catechism: vigilance, 2849

  Lectionary: Luke 12:32–48: Nineteenth Sunday Ordinary Time (Year C); Luke 12:35–40: Masses for the Dead; Luke 12:35–44: Holy Orders; Blessing of Abbots and Abbesses; Anointing of the Sick

  [12:35–38]

  The topic changes as Jesus now instructs his disciples to be alert for his coming. He makes his point with short parables about servants awaiting the arrival of the master (vv. 35–38), a household owner not knowing when the thief is coming (vv. 39–40), and—after Peter’s interruption (v. 41)—a steward in charge of his absent master’s servants (vv. 42–48).

  The phrase gird your loins expresses the stance of readiness disciples should have. It means to gather up one’s ankle-length robe and tuck it in at the waist with a belt, so as to be dressed for service (17:8) or travel (1 Kings 18:46). The wording here more specifically alludes to the command given to Israel regarding the Passover meal before the exodus: “This is how you are to eat it: with your loins girt” (Exod 12:11). Jesus’ accompanying command to light your lamps (see Luke 8:16; 11:33–36) also fits this connection, since the Passover meal and ensuing flight in the exodus took place at night.11 That night “was a night of vigil for the LORD, when he brought them out of the land of Egypt; so on this night all Israelites must keep a vigil for the LORD throughout their generations” (Exod 12:42). So too Jesus’ disciples must now be vigilant, even in the second or third watch—in other words, the middle or latter part of the night. The Passover imagery used to describe waiting for the master’s return is consistent with Jewish expectation that the messiah would come during the meal on Passover night.12

  Thus, not surprisingly, when the master comes there is a meal, and the watchful servants recline at table. This refers to the messianic banquet, when people “will recline at table in the kingdom of God” (Luke 13:29). The context of a wedding may also suggest the messianic banquet (see comment on 5:33–35). What is surprising, however, is the role reversal, as the master comes not to be served13 but to serve (see Matt 20:28; Mark 10:45)—that is, to wait on (diakoneō)—these doubly blessed servants. At the Last Supper, these words will have an initial fulfillment as Jesus sits “to eat this Passover” meal with his apostles (Luke 22:15), telling them: “I am among you as the one who serves” (diakoneō, 22:27). The Eucharist, which Jesus establishes at that meal after his coming to Jerusalem, thus becomes the foretaste and anticipation of the messianic banquet in the kingdom (22:30) at his second coming.

  [12:39–40]

  The Son of Man will come, however, at an unknown hour (Acts 1:7), so disciples must be prepared. The mention here of the “Son of Man” as an explanation of the preceding sayings identifies Jesus with the “master” (kyrios) whose arrival the servants are awaiting (Luke 12:36–38). In another role reversal, the passage also describes the Son of Man as the thief (see Rev 3:3; 16:15), the hour of whose coming is not known by “the owner of the house” (NRSV, NIV).14

  [12:41]

  Peter interrupts Jesus with a question: is this parable meant for us (i.e., the Twelve) or for everyone? He addresses Jesus as Lord (kyrios), and “the Lord” (kyrios) replies in the following verse (Luke 12:42). In context, this title again identifies Jesus with the returning “master” (kyrios) in the preceding parable (vv. 36–38) as well as the one following (vv. 42–48).15

  [12:42–44]

  The Lord answers with a question of his own: Who, then, is the faithful [pistos] and prudent steward whom the master will put in charge? This is an indirect way of saying that he is especially addressing Peter and the Twelve, whom he has chosen for leadership positions
in the restored Israel (6:13; 22:29–30). They and those who come after them must serve as “trustworthy” (pistos) stewards (1 Cor 4:1–2). Like the vigilant servants (Luke 12:37–38), such a responsible servant leader is blessed, and his master on arrival puts him in charge of all his property. In the Old Testament, Joseph is an example of such a wise servant who was put “in charge” (Gen 39:4–5; 41:33, 41; Acts 7:10). Joseph stored up grain beyond measure and distributed rations in time of famine (Gen 41:49, 56). Similarly, the wise steward’s task is to distribute [the] food allowance (literally, “measure of grain”) at the proper time, unlike the rich fool who kept the grain for himself (Luke 12:18). The Twelve literally carry out this task in the early Church and then appoint others to do so (Acts 6:1–6). Spiritually, this task of Church leaders refers to nourishing the faithful in a fitting way with the word (see 1 Cor 3:2; Heb 5:12)16 and with the Eucharist.17

  [12:45–46]

  The opposite of the “faithful” (pistos, Luke 12:42) steward is the servant who begins to beat the other servants, to eat and drink like the rich fool (12:19), and even get drunk. The master who arrives unexpectedly will punish him severely—literally, “cut him in two” (NET; see Exod 29:17)—and will then put him with the unfaithful (apistos). This two-step punishment ultimately refers to the judgment of the wicked at Jesus’ second coming, which seems delayed but will come (see Hab 2:3; Heb 10:37). However, it also can refer to the judgment at the end of a person’s life (as with the rich fool, Luke 12:20), involving the death of the body and the casting of the soul into Gehenna (12:5). In the context of Jesus’ coming to Jerusalem with his frequent words of judgment (11:50–51; 13:35; 19:43–44), the warning of punishment here applies more directly to the failed leadership in Israel, who will beat the apostles (11:49; Acts 5:40; 23:2) before Jerusalem itself is destroyed by the Romans. These words also serve as a warning to Church leaders in every generation, who must not abuse the flock (Luke 12:32; see 1 Pet 5:2) in their charge.

  [12:47–48]

  The servant who is derelict in responsibility is punished in proportion to culpability (see Num 15:27–30). The one who knowingly fails to do the master’s will is beaten severely, while the ignorant one who is negligent is beaten only lightly. Hence, to whom more is entrusted, more is demanded.

  Those in positions of leadership have therefore even more reason to fear God (Luke 12:5)! As St. Augustine says: “I’m terrified by what I am for you, [but] I am given comfort by what I am with you. For you I am a bishop, with you . . . I am a Christian. The first is the name of an office undertaken, the second a name of grace; that one means danger, this one salvation.”18 And commenting on this passage in Luke, St. Ambrose writes: “It seems to be set before priests, whereby they know that they will suffer severe punishment in the future, if, intent on worldly pleasure, they have neglected to govern the Lord’s household and the people entrusted to them.”19

  Jesus Comes to Cast Fire on the Earth (12:49–59)

  49“I have come to set the earth on fire, and how I wish it were already blazing! 50There is a baptism with which I must be baptized, and how great is my anguish until it is accomplished! 51Do you think that I have come to establish peace on the earth? No, I tell you, but rather division. 52From now on a household of five will be divided, three against two and two against three; 53a father will be divided against his son and a son against his father, a mother against her daughter and a daughter against her mother, a mother-in-law against her daughter-in-law and a daughter-in-law against her mother-in-law.”

  54He also said to the crowds, “When you see [a] cloud rising in the west you say immediately that it is going to rain—and so it does; 55and when you notice that the wind is blowing from the south you say that it is going to be hot—and so it is. 56You hypocrites! You know how to interpret the appearance of the earth and the sky; why do you not know how to interpret the present time?

  57“Why do you not judge for yourselves what is right? 58If you are to go with your opponent before a magistrate, make an effort to settle the matter on the way; otherwise your opponent will turn you over to the judge, and the judge hand you over to the constable, and the constable throw you into prison. 59I say to you, you will not be released until you have paid the last penny.”

  OT: Mic 7:6

  NT: Matt 16:2–3; Mark 10:38–39; Luke 2:34; 3:16. // Matt 5:25–26; 10:34–35

  Catechism: fire of the Holy Spirit, 696; baptism of Jesus’ redeeming death, 536, 607, 1225, 2804

  Lectionary: Luke 12:49–53: Twentieth Sunday Ordinary Time (Year C)

  [12:49–50]

  Jesus continues the focus on his coming: I have come to set the earth on fire. This fire is different from what Elijah called down from heaven (9:54–55; 2 Kings 1:10). It is associated with a baptism that Jesus still has to receive: the words “fire” and “baptism” are emphasized in the Greek text as the first words in the two parallel sentences. John the Baptist had prophesied regarding one who was “coming” who would “baptize . . . with the holy Spirit and fire” (Luke 3:16). The combination here of fire and baptism therefore looks forward to Jesus’ sending (24:49) the tongues of fire at Pentecost (Acts 2:3–4), when the disciples will be baptized—that is, filled with the Holy Spirit (Acts 1:5). In the Father’s plan, this is the fire that will come down from heaven (see Luke 9:54), which Jesus longs to see blazing. Before the Spirit can be given in this way, however, Jesus must suffer the “baptism” of his passion and death (see Mark 10:38–39), in order to fulfill the Scriptures (see Luke 18:31). Having set his face toward Jerusalem (9:51), Jesus is hard-pressed with this mission until it is accomplished.

  John the Baptist, however, had also warned of a punishment by “fire” (3:9, 17). The image thus signifies as well the judgment that will occur at the Son of Man’s coming (see 17:29–30).

  [12:51–53]

  These two different aspects—the giving of the Spirit and judgment—are not surprising since Jesus has come as a sign of contradiction (2:34). He comes offering peace to those who accept it (see 2:14; 19:42), but since some reject that offer, he brings division. This division will even affect household relationships (see 14:26; 18:29): father and son, mother and daughter, mother-in-law and daughter-in-law. Such was foretold by the prophet Micah:

  For the son belittles his father,

  the daughter rises up against her mother,

  The daughter-in-law against her mother-in-law,

  and your enemies are members of your household. (Mic 7:6)

  However, after this description of family strife, the prophet goes on to describe Israel’s regathering and restoration (Mic 7:12–15). Jesus thus foretells that there will be a time of tribulation in which Israel is divided over him. This will be followed by the time of restoration20 at his second coming (see Acts 1:6; 3:18–21; Rom 11:7, 25–26). Jesus’ words also apply to people of every nation. In choosing to follow Jesus, disciples must be willing to bear with the divisions that may result among family and friends who do not share their commitment.

  [12:54–56]

  Turning now to the crowds (see Luke 12:13), Jesus notes that they are able to interpret the appearance of external weather-related phenomena—rain coming from the Mediterranean in the west or a heat wave from the desert in the south—but not the inner meaning of the present time, which is an opportune time (kairos) for repenting (see 13:3, 5) and recognizing the Messiah. Because of this disparity between the outside and the inside, Jesus calls them hypocrites. When Jesus reaches Jerusalem, he will lament that it likewise “did not recognize the time” (kairos) of its “visitation” (19:44).

  [12:57–59]

  Jesus urges the crowd to judge for themselves what is right in the looming crisis of which they are hardly aware. As he travels on the way to Jerusalem, the city that is coming under judgment, he uses a courtroom image involving a case of debt in order to exhort them to waste no time but to settle the matter while still on the way to court. Otherwise, they will face the judge, who represents God, and be throw
n into debtor’s prison, from which no one is released without paying the last penny.21 Debts represent sins (see 7:40–43, 47; 11:4), and Jesus’ mission is precisely to proclaim the jubilee year of remission of such debts (4:18–19). However, these debts will not be forgiven without repentance—the sooner, the better. Jesus will now take up this message by issuing an urgent summons to repentance (13:3, 5).

  Reflection and Application (12:49)

  On fire with zeal. Inspired by Jesus’ words about his mission (12:49), St. Ignatius of Loyola told departing missionaries like St. Francis Xavier: “Go, set the world on fire!” Zeal for the mission of spreading the gospel is a hallmark of saints.

  Repentance and Its Fruits: Parable of the Fig Tree (13:1–9)

  1At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices. 2He said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? 3By no means! But I tell you, if you do not repent, you will all perish as they did! 4Or those eighteen people who were killed when the tower at Siloam fell on them—do you think they were more guilty than everyone else who lived in Jerusalem? 5By no means! But I tell you, if you do not repent, you will all perish as they did!”