The Gospel of Luke

by Pablo T. Gadenz

  [17:25]

  However, before his glorification, Jesus must first be put to death. Using the same words as in the first passion prediction (9:22), Jesus reminds the disciples what awaits him in Jerusalem: he must suffer greatly and be rejected. Those rejecting him belong to this generation, a phrase that Jesus has repeatedly used (7:31; 11:29–32, 50–51) to compare them to the evil generation in the days of Moses (Num 32:13; Deut 1:35).

  [17:26–27]

  Moreover, the phrase recalls the unrighteous generation in the days of Noah: “Go into the ark . . . for you alone in this generation have I found to be righteous before me” (Gen 7:1 [emphasis added]).8 In early Jewish and Christian literature, Noah is portrayed as preaching repentance.9 Heedless of his warnings, however, that generation was otherwise absorbed—eating, drinking, marrying, giving in marriage10 (see Luke 14:20; 20:34–35)—until the day the righteous Noah entered the ark and so escaped. Then, the flood came and destroyed them all (Gen 7:21–23). In Scripture, Noah’s generation is considered a prototype of the ungodly who will undergo future judgment.11

  So it will be in the days of the Son of Man. Jesus applies the lesson to the final judgment but also, it seems, to “this generation” (Luke 17:25; 21:32) that will experience Jerusalem’s “judgment” (21:23–24). His words are a call to repentance (see 13:3, 5) and vigilance (12:37; 21:36).

  [17:28–30]

  Another biblical example is the generation in the days of Lot, which was known for its wickedness.12 They too were absorbed in uninterrupted activity—eating, drinking, buying, selling, planting, building (see 12:18–19, 45; 14:18–19; 19:45)—and so were unmindful of God. On the day when Lot escaped by leaving Sodom, that generation was destroyed by the fire and brimstone that rained from the sky. Jesus again applies the lesson: so it will be on the day the Son of Man is revealed (see 2 Thess 1:7–8).

  [17:31–32]

  It is crucial therefore to be “prepared” (Luke 12:40) for that day. When it comes, a person must have priorities in order and not be concerned about losing belongings (see 14:33). In such circumstances, being focused on the kingdom means not turning to what was left behind (eis ta opisō, as in 9:62), as the wife of Lot mistakenly did by looking back (eis ta opisō in Gen 19:17, 26 LXX) when fleeing Sodom. In Jesus’ other end-time speech, there is a similar instruction: both “those within the city” (i.e., on the housetop) and “those in the countryside” (i.e., in the field) must “flee” (Luke 21:21).

  [17:33]

  The general principle is that disciples should not rely on possessions (17:31) to preserve their life; otherwise, they will lose it (12:19–20). Rather, they should live the paradox of the cross, by which for the sake of Jesus one loses one’s life through self-denial (9:23–24). In this way, they will save it for life eternal.

  [17:34–35]

  However, where a person stands may not be readily apparent. As a result, the outcome may be different even for two people in the same place and two women doing the same thing.13 God is the one who knows hearts (16:15), and in each case he will distinguish between the one and the other. On that night,14 those who are spared (as Noah and Lot were) will be taken to safety, whereas those who are left will experience judgment.15

  [17:37]

  The speech ends as it began (17:20), with a response to a question: “Where, Lord?” The disciples are presumably asking where this judgment will occur. Jesus’ response is a riddle: Where the body is, there also the vultures—or rather eagles,16 which are scavengers too—will gather. The saying may simply be an example from nature that tells the disciples to be attentive to the signs (see 12:56). However, since each Roman legion carried an eagle standard into battle,17 it may be another reference to the Roman attack on Jerusalem (21:20), in which many thousands of Jews perished.18 The parallel verse thus fittingly says “corpse” (Matt 24:28) rather than “body.” Another view is that Luke is referring to Jesus’ “body” (Luke 23:52, 55; 24:3, 23), which will be raised to glory following his crucifixion. Some thus interpret the question as asking where the righteous will be taken (17:34–35). The eagles would then be the righteous (see Exod 19:4) who will go to be with Jesus’ risen body (see 1 Thess 4:15–17; 2 Thess 2:1).19

  The Judge and the Widow (18:1–8)

  1Then he told them a parable about the necessity for them to pray always without becoming weary. He said, 2“There was a judge in a certain town who neither feared God nor respected any human being. 3And a widow in that town used to come to him and say, ‘Render a just decision for me against my adversary.’ 4For a long time the judge was unwilling, but eventually he thought, ‘While it is true that I neither fear God nor respect any human being, 5because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.’” 6The Lord said, “Pay attention to what the dishonest judge says. 7Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them? 8I tell you, he will see to it that justice is done for them speedily. But when the Son of Man comes, will he find faith on earth?”

  OT: Exod 22:21–22; Deut 24:17; 27:19; Sir 35:15–23

  NT: Luke 11:5–8; 21:36; James 5:7–8; 2 Pet 3:9

  Catechism: pray always, 2098, 2613; faith at Christ’s coming, 675

  Lectionary: Twenty-Ninth Sunday Ordinary Time (Year C)

  [18:1]

  In view of the approaching judgment associated with the kingdom’s coming (17:20, 26–29), Jesus speaks about the necessity that his disciples pray always—“your kingdom come”! (11:2)—without becoming weary.20 When Jesus earlier taught them how to pray, he also told them a parable (11:5–8) about perseverance in prayer, involving two people. He does the same thing now.

  [18:2–3]

  Jesus first introduces a judge of dubious character. Rather than “fear God and keep his commandments” (Eccles 12:13), he neither feared God nor respected any human being (repeated for emphasis in Luke 18:4). Second, there is a widow who used to come—in other words, repeatedly—to him asking for a just decision in her case. Since widows were in a vulnerable position in ancient Israel, Scripture contains many exhortations to defend them and warnings not to oppress them.21

  [18:4–5]

  This situation drags on for a long time since the judge is unwilling. The widow keeps bothering him, like the persistent person at midnight who keeps asking despite his friend’s plea, “Do not bother me” (11:7). The judge, speaking “to himself” (NRSV) like earlier characters in parables (12:17; 16:3), eventually decides to give her a just decision. He is motivated only by self-interest: he wants to avoid her finally coming to strike him.22

  [18:6–8]

  Further explanation now comes from the Lord. The use of the title for Jesus helps to link the parable to the preceding speech (“Lord,” 17:37). Like the earlier parable (11:5–8), this one uses a “how much more” argument. If even a dishonest or unjust judge grants justice to a widow who repeatedly demands justice, how much more will God, who “executes justice for . . . the widow” (Deut 10:18), secure the rights of (i.e., “give justice to”)23 those whom the widow represents—his elect or chosen ones (see Rom 8:33)? Like God’s own “chosen” Son (see Luke 9:35; 23:35), they will ultimately be vindicated, even if the present situation looks hopeless.

  The book of Sirach has a similar message: “The prayer of the lowly . . . / does not rest till it reaches its goal; / Nor will it withdraw till the Most High responds, / judges justly and affirms the right” (Sir 35:21–22). It then continues: “God indeed will not delay” (Sir 35:22), which seems to be how Jesus continues here (though the Greek verb is not the same): Will he be slow to answer (“delay long,” NRSV)? No, for God will render justice . . . for them speedily. However, this Greek verb for “delay” (makrothymeō) basically means “be patient” (see 2 Pet 3:9). So some translate the question about being slow to answer as a statement: “He is patient toward them.”24 This difficulty in translation reflects the lived tension between the promise of p
rompt justice and the experience of delay in God’s response to prayer. Indeed, many situations of injustice are not set right until the next life (see Luke 16:19–25). However, at the end of the passage, the focus is less on when or how God responds and more on one’s own ongoing response of faith. In this regard, a good model for those who call out to him day and night is the widow Anna, who prayed “night and day” (2:37) for the greater part of a century before having her prayer answered! Nonetheless, because of her faith, she was ready when the Son of Man came (to the temple). This concluding reference to the “Son of Man” again links the parable to the previous speech (17:22, 24, 26, 30). Jesus will close his second speech about the end times with a similar call to vigilant prayer amid tribulation, in expectation of “the Son of Man” (21:36).

  The Pharisee and the Tax Collector (18:9–14)

  9He then addressed this parable to those who were convinced of their own righteousness and despised everyone else. 10“Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. 11The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity—greedy, dishonest, adulterous—or even like this tax collector. 12I fast twice a week, and I pay tithes on my whole income.’ 13But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, ‘O God, be merciful to me a sinner.’ 14I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.”

  OT: Ezek 33:13

  NT: Matt 23:12; Luke 5:33; 11:42; 14:11; 16:15

  Catechism: against the self-righteous, 588; humble prayer, 2559, 2613; asking forgiveness, 2631, 2667, 2839

  Lectionary: Thirtieth Sunday Ordinary Time (Year C); Saturday Third Week of Lent; Anointing of the Sick

  [18:9–10]

  Another parable about prayer immediately follows, directed at some who are confident in their own righteousness (see Ezek 33:13)—literally, “that they are righteous.” Fittingly, a Pharisee represents such self-righteous people (Luke 16:14–15), who despised everyone else. Appropriately, the other character is a tax collector (5:30; 15:1–2). The parable compares these two people, as earlier parables compared “two people” who “were in debt” (7:41) and “two sons” (15:11). Both have gone up to the temple mount to pray. Thus it is likely a time of public prayer associated with the morning or evening sacrifices, when people gathered to pray (1:10; Acts 3:1).

  [18:11–12]

  The Pharisee took up the typical posture of standing to pray. His prayer, however, is less toward God and more to himself.25 In his self-righteousness, he considers the rest of humanity—“everyone else”! (Luke 18:9)—including this tax collector, to be dishonest or unrighteous. The Pharisee’s religious practices are exemplary—to fast twice a week (Mondays and Thursdays)26 and pay tithes on all that he gets.27 However, these practices have become his badge of pride. Moreover, in his contempt for others, he neglects weightier matters such as love of neighbor (see Matt 23:23).

  [18:13]

  The tax collector likewise stood to pray, but in a humble manner. He remained at a distance, further back in the temple courts. Out of shame, he did not even raise his eyes to heaven (see Ezra 9:6). As an expression of his deep sorrow, he beat his breast (Luke 23:48). With these gestures, he gave evidence of his repentance, like the woman with her tears (7:38). He also acknowledged that he was a sinner and thus asked God to be merciful (hilaskomai) to him. This verb differs from the vocabulary used in Jesus’ earlier command to “be merciful” (6:36) or in phrases for having mercy or pity (16:24; 17:13; 18:38–39). It occurs only once elsewhere in the New Testament, where it means to “expiate” or make atonement for sin (Heb 2:17). Such “sacrificial overtones”28 fit the parable’s temple setting, all the more so if the prayer occurs at the time of the daily sacrifice. For Luke’s readers, the expression may also call to mind the sacrifice of Jesus, “whom God set forth as an expiation” (Rom 3:25).

  [18:14]

  Jesus explains—I tell you—the shocking reversal: this tax collector whom the Pharisee held in contempt (Luke 18:11) is the one who went down to his house justified—considered righteous by God—not the Pharisee who considered himself righteous (v. 9). Luke will soon recount the story of a real tax collector, Zacchaeus, who similarly goes down to his house justified, having found salvation (19:5–6, 9).

  Jesus concludes with a principle, which repeats verbatim his earlier teaching (14:11). He thus applies the parable to everyone and highlights the reversal involving those who are humbled and those who are exalted (1:52)—by God!

  Reflection and Application (18:9–14)

  Motivated by love. Jesus’ words can serve as an examination of conscience to guard against a self-righteous attitude: “Christians should keep in mind that the value of their good works, fasts, alms, penances, and so on, is not based on quantity and quality so much as on the love of God practiced in them.”29 True love of God will also find expression in love—not contempt—of neighbor (Luke 10:27–28). Thus Christians will also be careful to avoid falling into the same trap another way—that is, by thanking God that they are not like those self-righteous people!

  BIBLICAL BACKGROUND

  Justification in Luke

  The tax collector goes home “justified” (verb dikaioō, 18:14). Thus, as many scholars propose,a the roots of Paul’s theology of justification—for example, “A person is justified by faith apart from works of the law” (Rom 3:28)—can be found in Jesus’ own teaching. Indeed, the Pharisee boasts about practicing works of the law such as fasting and tithing, but Paul reminds us that no one may boast before God (Rom 3:27; 1 Cor 1:29). The Pharisee represents those who are confident that they are just or righteous (Luke 18:9) or who justify themselves (10:29; 16:15) but, in reality, are “ignorant of the righteousness that comes from God . . . seeking to establish their own” (Rom 10:3 RSV).b Of course, one brief parable cannot express the whole teaching of the New Testament on justification. For example, the tax collector’s faith is not explicitly mentioned (though “faith” is emphasized in the preceding verse, Luke 18:8). Elsewhere in Luke, however, Jesus frequently says that people’s “faith has saved” them (7:50; 8:48; 17:19; 18:42), as we find in Paul’s letters (Rom 10:9; 1 Cor 1:21; Eph 2:8). Finally, Luke in Acts reports one of Paul’s speeches about justification: through Jesus, “forgiveness of sins is proclaimed to you, and . . . everyone who believes is justified from everything from which the law of Moses could not justify you” (Acts 13:38–39 NET).

  a. E.g., Joseph A. Fitzmyer, The Gospel according to Luke, 2 vols., AB (New York: Doubleday, 1981–85), 2:1184–85.

  b. Bonaventure, Commentary on the Gospel of Luke 18.14, ed. and trans. Robert J. Karris, 3 vols. (St. Bonaventure, NY: The Franciscan Institute, 2001–4), 3:1718.

  Children and the Kingdom (18:15–17)

  15People were bringing even infants to him that he might touch them, and when the disciples saw this, they rebuked them. 16Jesus, however, called the children to himself and said, “Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these. 17Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.”

  NT: Luke 9:46–48; 10:21. // Matt 19:13–15; Mark 10:13–16

  Catechism: accepting the kingdom like a child, 526; little children and the sacraments, 1244, 1261

  [18:15]

  The storyline continues without a break, as the preceding parable’s lesson on humility is now illustrated.30

  LIVING TRADITION

  Infant Baptism

  In the third century, Origen witnesses to the belief that “the Church has received the tradition from the apostles to give baptism even to little children.”a For his part, St. Cyprian seems to echo this Scripture passage (Luke 18:15–17) when he explains infant baptism: “If, in the case of the greatest sinners and those sin
ning much against God, when afterward they believe, the remission of their sins is granted and no one is prevented from baptism and grace, how much more should an infant not be prohibited, who, recently born, has not sinned at all, except that, born carnally according to Adam, he has contracted the contagion of the first death.”b In the fifth century, Pope Innocent, in a letter to the bishops of northern Africa (including St. Augustine), refers to Jesus’ words here as a “quick argument” for infant baptism: “Allow the children to come to me, and do not keep them away from me” (18:16; parallels in Matt 19:14; Mark 10:14).c

  a. Origen, Commentary on the Epistle to the Romans 5.9.11, trans. Thomas P. Scheck, FC 103 (Washington, DC: Catholic University of America Press, 2001), 367.

  b. Cyprian, Letter 64, in Letters (1–81), trans. Rose Bernard Donna, FC 51 (Washington, DC: Catholic University of America Press, 1964), 219.

  c. Innocent I, Letter 182.5 (to the Council of Milevis), in Letters (of St. Augustine), trans. Roland Teske, 4 vols., WSA II/3 (Hyde Park, NY: New City Press, 2001–5), 3:168.

  It is estimated that less than 50 percent of infants in ancient Israel survived to reach the age of five.31 This explains why people were bringing them to Jesus that he might touch them—in other words, to heal (6:19) or bless them (Mark 10:16). However, the disciples, not yet grasping the just-stated principle about the humble (Luke 18:14), rebuked them.