The Gospel of Luke

by Pablo T. Gadenz

  BIBLICAL BACKGROUND

  Old Testament Background of Luke’s Central Section

  In this central section (9:51–19:44), Luke may at times arrange Jesus’ teaching by using Deuteronomy as a model.a In several cases, there seems to be a correspondence between material in Deuteronomy and Jesus’ teaching on similar subjects. One example is the sequence that includes the parables of the warring king (Luke 14:31–32; Deut 20:1, 10), the lost sheep (Luke 15:4–6; Deut 22:1), and the prodigal son (Luke 15:11–32; Deut 21:16, 18). Another example is the sequence of the parable of the dishonest steward followed by diverse sayings about greed, things that are an abomination, and divorce (Luke 16:1–18). This order is similar to a block of passages in Deuteronomy dealing with slaves who take refuge from their masters, things that are an abomination, usury, and divorce (Deut 23:16–17, 19–21; 24:1–4). Such correspondences may shed light on Jesus’ teaching. For example, the injunction to mercy in the parable of the good Samaritan (Luke 10:37) contrasts with Deuteronomy’s legislation about unmerciful treatment of foreigners (Deut 7:2, 16). Both teachings follow a discussion about loving God (Luke 10:27, quoting Deut 6:5). Underlying such correspondences is the presentation of Jesus as a new Moses (Luke 9:30–35; Deut 18:15), who gives Moses’ teaching its proper interpretation or brings it to fulfillment.

  a. See Craig A. Evans, “Luke 16:1–18 and the Deuteronomy Hypothesis,” in Luke and Scripture: The Function of Sacred Tradition in Luke-Acts, by Craig A. Evans and James A. Sanders (Minneapolis: Fortress, 1993), 121–39.

  [16:16]

  Perhaps because the Pharisees have a reputation for observing the law strictly, Jesus continues his response by explaining the role of the law in God’s plan: the law and the prophets lasted until John, but from then on the kingdom of God is proclaimed (verb euangelizō). As he had done earlier (7:28), Jesus indicates that John the Baptist is a bridge figure: “He represents the old, and heralds the new.”12 As a “prophet” (7:26), John belongs to the Old Testament era, but as one who “preached good news” (verb euangelizō, 3:18) about the coming Messiah, he also belongs to the new era of the kingdom. Regarding this kingdom, everyone is now “urged to enter it” (NET)13—compelled, as it were (see 14:23)—not just the righteous but also “the poor, the crippled, the lame, the blind” and “the tax collectors and sinners” too (14:13, 21; 15:1)!

  By mentioning John, Jesus may also be alluding to the Pharisees’ opposition to the Baptist (7:30). John had been beheaded by Herod Antipas (9:9), with whom some Pharisees were in contact (13:31; see Mark 3:6; 8:15; 12:13). This historical background may explain the sequence of apparently unrelated ideas in these verses, as well as the following parable. The Pharisees’ association with Herod may have compromised their fidelity to the law (Luke 16:17). They rejected John, who had rightly criticized Herod regarding the adultery (v. 18) involved in his incestuous marriage to Herodias (3:19; Lev 18:16).14

  [16:17]

  The result is rather ironic. Despite their claims, the Pharisees are not upholding the law, but Jesus, considered a lawbreaker by the Pharisees, asserts that the law cannot become invalid. In the new era of the kingdom, the law and the prophets find their authoritative interpretation in Jesus (Luke 24:27).

  [16:18]

  As an example of his authoritative interpretation of the law, Jesus refers to marriage with a divorced person as adultery. In contrast, the Pharisees like other Jews permitted divorce and remarriage (see Deut 24:1–4).15 Elsewhere, Jesus explains that this was a temporary concession due to their hardness of heart and reaffirms God’s original plan regarding the indissolubility of marriage (Matt 19:3–9; Mark 10:2–12; see Gen 2:24).16 Paul echoes Jesus’ teaching on divorce and remarriage: “To the married . . . I give this instruction (not I, but the Lord): A wife should not separate from her husband—and if she does separate she must either remain single or become reconciled to her husband—and a husband should not divorce his wife” (1 Cor 7:10–11 [emphasis added]).

  [16:19]

  With this introduction, Jesus addresses a parable to the Pharisees about a rich man. The parable begins the same way as that of the dishonest steward (Luke 16:1), but this rich man is further described as a royal figure: he was dressed in purple garments (see Judg 8:26; Dan 5:29) and fine linen (Gen 41:42). Moreover, he dined or celebrated not just on special occasions (Luke 15:24) but each day. Earlier, Jesus had implicitly referred to Herod Antipas when giving a similar description of “those who dress luxuriously and live sumptuously” (7:25; see 23:11). Some scholars ancient17 and modern have therefore seen another allusion to Antipas in this rich man.

  [16:20–21]

  A poor man is also introduced. The stark contrast between poor and rich recalls the Beatitudes (6:20, 24) and Jesus’ instructions on banquet guests (14:12–13). Besides being poor, he was hungry (see 6:21), so he longed to eat his fill, just like the prodigal son (15:16). He was lying at the rich man’s door or gate, perhaps because he was lame or crippled (see 14:13, 21). He was also covered with sores and thus likely considered accursed (Deut 28:35). Adding insult to injury were the dogs (see 1 Kings 21:19, 23; Ps 22:17).

  Unlike other characters in Jesus’ parables, besides the biblical figure Abraham, this one is named.18 “Lazarus” is derived from the Hebrew “Eleazar,” a very common name meaning “God has helped” (see 2 Macc 8:23). Since Abraham enters the parable next, Lazarus is a fitting name, since Abraham’s servant (Gen 15:2) was similarly called Eliezer (“my God is help”). The rich man, however, was of no help to Lazarus (see Ps 146:3–5).

  [16:22–23]

  Death comes for both men. The rich man can afford to be buried. No burial of the poor man is mentioned, yet he receives a greater privilege by being carried away by angels. The reversal of their plight thus begins to be seen. Lazarus ends up in the bosom of Abraham19—that is, at his side (same word as in John 13:23). The rich man, however, is in the netherworld—that is, Hades or Sheol (see comment on Luke 10:15). There, he suffers torment (in “flames,” v. 24; see Sir 21:9–10), a point repeated several times (Luke 16:24, 25, 28, using two Greek words). Nonetheless, he saw (literally, “sees”) Abraham far off. Jesus’ earlier words apply: “There will be wailing . . . when you see Abraham . . . in the kingdom of God and you . . . cast out” (13:28). The poor man, however, is receiving the promised beatitude: “Blessed are you who are poor, / for the kingdom of God is yours” (6:20).

  [16:24–26]

  In the first of three exchanges, the rich man asks Abraham to have pity or mercy on him (verb eleeō, related to the noun eleos, “mercy”; e.g., 10:37) by sending Lazarus to give him a drop of water. He calls him Father, but John the Baptist had already warned that it was not sufficient to say, “We have Abraham as our father” (3:8), since one also had to “produce good fruits as evidence of . . . repentance.” For the rich man, this could have meant giving alms (eleēmosynē, “merciful deed”), as Jesus had earlier told the Pharisees to do (11:41). However, he who refused to show mercy to Lazarus by inviting him to a meal (see 14:13) or even giving him “scraps” from his table (16:21) is now refused mercy. Addressing him as my child, Abraham kindly but firmly explains why. Having missed the opportunity to repent (see v. 30), the rich man is being tormented, the consequences of his own life choices. He has already received his consolation (6:24) during his lifetime, and now a great reversal has occurred. Moreover, it is impossible to bridge the great chasm separating them, established by God. The rich man could have bridged the different kind of chasm that separated them in life. He chose not to.

  [16:27–29]

  In the second exchange, the rich man asks that Lazarus be sent to warn the five brothers in his father’s house. The reply from Abraham is brief and once again negative. They have what they need in Moses and the prophets—in other words, “the law and the prophets” (16:16)—if they just listen to them: for instance, “Open your hand freely to your poor” (Deut 15:11) and “share your bread with the hungry” (Isa 58:7 NRSV). Jesus has repeatedly emphas
ized the importance of listening to the word of God (e.g., Luke 8:21; 11:28). If the rich man had done such listening, he would have produced fruits of repentance, but his response was “choked by the . . . riches and pleasures of life” (8:14).

  [16:30–31]

  He makes one last plea, claiming that they will repent provided someone from the dead goes to them—meaning Lazarus. That someone should rise from the dead, however, points ultimately to Jesus’ already predicted resurrection (9:22). For the third time, Abraham responds negatively. There is continuity between the Old Testament era and the kingdom of God (16:16), between Moses and the prophets and Jesus who fulfills them (24:26–27, 44, 46). Those like the Pharisees who, despite their claims, fail to listen to Moses and the prophets will not be persuaded even by Jesus’ resurrection.20

  Reflection and Application (16:14–31)

  Rejecting the prosperity gospel. Like some of the Pharisees in Jesus’ time, there are some preachers today who falsely regard great wealth as a sign of God’s blessing. The corollary would be that being poor is a sign of God’s disfavor. Jesus instead charges us, rich or poor, to maintain a clear distinction between God and mammon, so that we may serve God—for example, through our acts of charity to assist those, like Lazarus, who are poorer than we are.

  LIVING TRADITION

  Abraham and the Rich Man

  St. John Chrysostom drives home the point of the parable to his congregation by having Abraham speak the following words about Lazarus to the rich man:

  When you were living in your wealth, when you were free to see at your own will, you did not choose to see him. Why do you have such keen sight now? Was he not at your gate? How could you avoid seeing him? When he was near you did not see him; and now do you see him from a distance, even across such a chasm? . . . The man whom you passed by a thousand times, whom you did want to see—now do you seek to have him sent to you for your salvation? . . .

  And where are your cup bearers? . . . Where are your flatterers? Where is your vanity? Where is your presumption? Where is your buried gold? Where are your moth-eaten garments? Where is the silver which you valued so highly? Where are your ostentation and your luxury? They were leaves—winter seized them, and they are all withered up. They were a dream—and when day came, the dream departed. They were a shadow—the truth came, and the shadow fled away. . . .

  When we hear, let us be afraid, my beloved, lest we also see the poor and pass them by, lest instead of Lazarus there be many to accuse us hereafter.a

  a. John Chrysostom, Sermon 6 on Lazarus and the Rich Man, in On Wealth and Poverty, trans. Catharine P. Roth (Crestwood, NY: St. Vladimir’s Seminary Press, 1981), 111, 116–17.

  In paradisum. Another act of charity is prayer for the dead. In the chants that may be sung at the end of a funeral Mass, the Church prays, “May the angels lead you into paradise. . . . May the choir of angels receive you, and with Lazarus, who once was poor, may you have eternal rest.”21

  Sayings about Discipleship (17:1–10)

  1He said to his disciples, “Things that cause sin will inevitably occur, but woe to the person through whom they occur. 2It would be better for him if a millstone were put around his neck and he be thrown into the sea than for him to cause one of these little ones to sin. 3Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4And if he wrongs you seven times in one day and returns to you seven times saying, ‘I am sorry,’ you should forgive him.”

  5And the apostles said to the Lord, “Increase our faith.” 6The Lord replied, “If you have faith the size of a mustard seed, you would say to [this] mulberry tree, ‘Be uprooted and planted in the sea,’ and it would obey you.

  7“Who among you would say to your servant who has just come in from plowing or tending sheep in the field, ‘Come here immediately and take your place at table’? 8Would he not rather say to him, ‘Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished’? 9Is he grateful to that servant because he did what was commanded? 10So should it be with you. When you have done all you have been commanded, say, ‘We are unprofitable servants; we have done what we were obliged to do.’”

  OT: Lev 19:17

  NT: Luke 12:37; 1 Cor 8:9–13. // Matt 17:20; 18:6–7, 15, 21–22; 21:21; Mark 9:42; 11:22–23

  Catechism: scandal, 2284–87; forgiveness, 2227, 2845; faith, 162

  Lectionary: Luke 17:5–10: Twenty-Seventh Sunday Ordinary Time (Year C)

  [17:1–2]

  After addressing the Pharisees (16:14–31), Jesus resumes instructing his disciples (16:1). He speaks about four topics—scandal, forgiveness, faith, and service—which seem unrelated, but which draw concluding lessons from the preceding parables in the unit.

  “Scandal” refers here to moral stumbling blocks that lead others to do evil (Catechism 2284)—in other words, things that cause sin (skandalon), not outrage. For example, seeing the behavior of those who act like the dishonest steward and the rich man who ignored Lazarus, others could be drawn to be dishonest and neglect the poor. Although such things will inevitably occur, leading especially little ones astray (e.g., the weak in faith, Rom 14:1; 1 Cor 8:9), Jesus pronounces a woe against the person giving scandal. The terrible punishment described uses a graphic image of a millstone for grinding grain or pressing olives (like the basalt millstones found at Capernaum). If it is put around someone’s neck, who is then thrown into the sea, death by drowning quickly ensues. Still, this would be better than an eternity in torment, as was the fate of the rich man!

  Figure 14. Millstone at Capernaum. [© Baker Publishing Group]

  [17:3–4]

  Therefore, be on your guard! The Greek phrase is the same as Jesus’ earlier warning—“Beware” (Luke 12:1)—about the Pharisees. He is here similarly instructing his disciples to take heed not to behave like the Pharisees, who cause others to sin.

  Jesus’ next saying about the need to forgive serves as a comment on the relationship between the angry older brother and his prodigal younger brother. The older brother’s attitude expresses how the Pharisees “despised” (18:9) tax collectors and sinners. Jesus teaches a different approach. Certainly, if a brother sins, one does not ignore it but gives a fraternal rebuke or correction (Lev 19:17; 2 Tim 3:16; 4:2). Then, if he repents, like the prodigal son did (Luke 15:18, 21; see 15:7, 10), one must forgive him (verb aphiēmi). This is what the older brother (and the Pharisees) had difficulty doing. There is no limit to such forgiveness—even seven times in one day (see Prov 24:16)—provided the offender says, I am sorry (literally, “I repent”). Underlying this principle is the petition from the Lord’s Prayer: “Forgive us our sins / for we ourselves forgive everyone in debt to us” (Luke 11:4). Disciples who ask God to grant them jubilee “liberty” or “forgiveness” (noun aphesis, 4:18; 24:47) must extend it to others!

  [17:5–6]

  Finding this teaching very challenging, the apostles—those chosen disciples whom Jesus entrusts with leadership responsibilities (6:13; 22:30)—ask the Lord for an increase in faith. They already have faith but consider it to be too weak (see 8:25; 22:32). Jesus’ paradoxical reply indicates that even a little faith, small as a mustard seed (see 13:19), has great power. Similar sayings about faith involve moving mountains (Matt 17:20; 21:21; 1 Cor 13:2), but here it is a mulberry tree that is uprooted and planted in the sea. Mulberry trees have an extensive root system, and trees are not planted in the sea, so the saying has the general meaning that faith can do the impossible.22

  [17:7–10]

  Jesus continues with a brief parable, asking his listeners, especially the apostles (Luke 17:5), to compare themselves to a master in relation to a servant. The servant returns at mealtime from working in the field, and the master is thinking about food more than the servant’s well-being. Regarding this scenario, Jesus asks questions in verses 8 and 9 that already contain the expected answers. Instead of inviting him to sit at table, would the master not rather say to
the servant, Prepare something for me to eat? Yes, he would. Is he grateful? No, he is not. In an earlier parable, Jesus had surprisingly spoken about a master who reverses the roles and waits on his servants (12:37). This time, however, the master simply expects the servant to do his various jobs and carry out what was commanded. In the last verse, however, Jesus turns the tables and identifies the apostles not with masters but with servants who should carry out what they have been commanded to do, without complaint and without a sense of entitlement (see 15:29). Jesus is teaching his apostles what true service means. This lesson particularly applies to the missionary tasks that the apostles as servants (2 Cor 4:5) will carry out: plowing to spread God’s kingdom (Luke 9:62; 1 Cor 9:10), tending sheep as pastors (Acts 20:28; 1 Cor 9:7), being ready to wait on—that is, serve—others (Luke 22:26; 1 Cor 9:19), and giving them to eat and drink in the Eucharist (1 Cor 11:25–26).23 Such is the stewardship that Jesus entrusts to the apostles (see Luke 12:42; 16:10; 1 Cor 9:17).