Section 36Strip for action!

At one point, a man approached Jesus and said, "Rabbi, please have my brother divide up our inheritance."

In that period, it was customary for reputable religious leaders to help people settle financial matters. The Jews tried to stay clear of secular authorities.

Jesus did not oblige, however. "Man, who made me a judge of your financial affairs? Listen to me: Keep away from all covetousness. A person's life does not consist in an abundance of material possessions."

To drive home his point, Jesus gave an illustration.

A rich farmer's land yielded a bumper crop. He didn't even know where to store all that produce. So he came up with an idea. 'I will pull down my barns,' he thought, 'and build bigger ones, where I can keep all that grain plus all the wealth it will bring. Then I can relax and let my soul enjoy life. I'll take some time off and have fun! But God said, 'You silly man. Tonight your soul will be required of you.'

Avoid the usual delusional attractions, Jesus urged, and instead be ready.

"Let your loins be girded and your lamps lit," he said.

In those days, when men had physical work to do or were preparing for battle, they tied their loin cloths tight around their waists so that nothing would catch or be easily grabbed. The Bible repeatedly uses that expression to mean, "Be ready for action!" The soft, middle-class life may well be a snare.

Jesus continued, "Be like servants waiting for their master to return from a wedding celebration, who are ready to answer the door right away as soon as he knocks. Blessed are those servants who their master finds have been keeping watch. I am telling you that he will gird himself and sit them down for dinner and serve them personally.

"Think about this: If the householder could have predicted what time the thief would show up, he would have prevented the break-in. Be ready. When you aren't thinking about it, that's when the son of man comes."

These words of Jesus make the same point with two different, though related, illustrations. In the first instance, Jesus likens his, and the Father's, followers to servants of a wealthy householder. In the second instance, Jesus likens his followers to a householder. In both cases, the point is that Jesus' followers should have an attitude of watchfulness and expectation of Jesus' return.

We should emphasize that though this teaching certainly applies to the unknown moment when Jesus returns in power, we should not limit it to that. For example, it applies well to the previous lesson about the farmer. As far as that farmer was concerned, that night his master, God, would show up unexpectedly. How often does Death show up unexpectedly to those who are focused on the delusional desires of the world?

Then Peter asked, "Rabbi, is this teaching meant specifically for us or is it for everyone?"

Jesus replied, "Who is the trustworthy and wise manager that the owner sets over his estate to make sure that all the workers are properly fed and cared for? Blessed is that servant who, when the owner shows up, is found to be doing his job.

"I am telling you, the owner will put that servant in charge of everything he owns.

"But if that manager says to himself, 'The owner is delayed,' and begins beating people under him while gorging himself with food and alcohol, the owner will return unexpectedly. He will cut that manager in pieces and give him traitors' pay.

"Furthermore, the servant who knew what the owner expected but did not follow direction, nor prepare for the owner's return, will receive many lashes. But, the person who knew no better than to commit the offenses he committed will receive only a few lashes.

"Much will be required of the person who has been given much. More will be asked of a person who is responsible for a major enterprise than will be asked of others."

How much you know, or claim to know, about God's will is a major point here. Many of the ultra-orthodox Pharisees and doctors of the law claimed to know God's will in ultra-fine detail. Yet, as Jesus pointed out, many let slide the whole purpose of the law. So these people faced a harsh judgment.

In addition, born-again, Spirit-filled Christians know God's will. Any one of them who lapses back into the snare of pursuit of material gain, no matter what price others might have to pay, is asking for really big trouble.

But suppose a primitive tribesman, who knows nothing at all of the gospel or Jesus, kills a missionary who arrives at the tribesman's island. That tribesman will discover that his life will take a turn for the worse. But, as he knew no better than to defend his territory with violence, God will be merciful to him for his crime.

Also, notice that a malingering servant who failed to do his job but who did not oppress the other servants receives a tough punishment – because he should have known better – but he is not cut in half and thrown in the garbage pit.

Does this Scripture uphold the Roman Catholic doctrine of Perdition, a place where the saved receive punishment before ascending to Paradise? Possibly, though the Scripture might refer to a punishment inflicted in this life.

Jesus added, "I came to cast fire on earth! And how I yearn for it to be lit right now!

"But I have an immersion to be immersed with. And I am really feeling the pressure until it is accomplished.

"Don't think I have come to bring peace on earth. I tell you, No. But rather a divide: from now on, five in a house will be split, three against two and two against three. Splits will occur between father and son, mother and daughter, mother-in-law versus daughter-in-law."

On hearing Jesus talk that way, some people told him about some Galileans whose blood Pilate had mingled with their sacrifices.

Pilate had moved to use Temple funds to build an aqueduct to relieve Jerusalem's frequent water shortages. A terrific agitation erupted against this "sacrilege." A large party of Galilaeans, in Jerusalem for one of the major festivals, were recorded to have taken part in the disorders. Pilate, after vainly ordering the mob to disperse, turned his troops on them, resulting in a severe number of fatalities.  [sa.1]

Jesus said, "Do you think these Galileans were the worst sinners among the Galileans? No. But, unless you turn away from your old life, you will perish like that.

"Or think of those men killed when the tower of Siloam collapsed. Do you suppose they were the worst offenders in Jerusalem? I tell you, No. But if you don't turn back from your present life, you will all perish like that."

To make his point, Jesus gave the following illustration.

A man decided to have a fig tree planted in his vineyard. But when he came to collect fruit from it, there wasn't any. So he told his gardener, 'Look here, I've been trying to get fruit from this tree for three years – and still nothing. Cut it down. What's the point of having it take up space?' But the gardener replied, 'Sir, give it another year. I will dig around it and make sure it gets plenty of fertilizer. If it bears fruit, good. But if not, then cut it down.'

On one Sabbath Day, Jesus was teaching. Present was a woman who was doubled over from an illness that had afflicted her for 18 years. It was impossible for her to straighten herself up.

When Jesus saw her, he said, "Woman, you are released from your infirmity."

As he laid his hands on her, she straightened up immediately and glorified God.

The head of the synagogue was outraged.

"There are six days on which men should work," he said. "Come to be healed on one of those days – and not on the Sabbath!"

Jesus responded, "You frauds! Does not each of you on the Sabbath untie his animal and lead it to the watering hole? And ought not this woman – as a daughter of Abraham bound for 18 years by Satan – be released from bondage on the Sabbath?"

These words silenced the sanctimonious religious critics. The common people were unimpressed by the religious quibbles and very happy with the results Jesus obtained.

During his touring, Jesus was asked, "Rabbi, are only a few saved?"

Jesus replied, "Make an effort to go in by the narrow door. Many will try to go in but won't be able."

He added,

Once the householder has arisen and locked the door, and you gather outside and knock, saying, 'Sir, please open the door for us,' he will tell you, 'I don't know where you come from.' Then you will answer, 'We ate and drank with you and you taught in our streets.' But he will say, 'I don't know where you come from. Leave me, you workers of lawlessness.'

We may interpret these words to mean that God does not recognize the source of the spirits of those locked out. Despite a family resemblance in this world, Christ is not their source.

Matthew records a similar teaching at the end of the Sermon on the Mount (Matthew 7:21-23).

Jesus continued, "When the heirs of the kingdom are thrown out, there will be weeping and teeth gnashing. But, I am telling you, many will come from far and wide and sit down with Abraham, Isaac and Jacob in God's kingdom.

"The last will be first and the first will be last."

Jesus is speaking of his fellow Jews, many of whom won't be accepted into God's paradise. They were supposed to receive the ancient promises given by Jehovah, but Jesus knew they would turn a deaf ear. So the "first" become "last." The people coming from all over are the Gentiles, who had not received the special promises. So "the last" become "first."

The "first and last" teaching can be found to apply also in many other instances. For example, the least important people, the dirt poor, were the most likely to receive Jesus' message. The affluent had less need, or so it seemed, for that liberation message.

Jesus explained, "My Father works, and so do I.

"It is certainly, certainly so that the son can do nothing out of himself but only what he sees the Father do. Whatever he sees the Father doing, that is what the son does.

"For the Father loves the son, and shows him everything he does. And you will be very surprised to see the wonders still to come! They'll be even more powerful than what you have seen so far.

"Just as the Father raises the dead, and enlivens them, so the son enlivens anyone he wishes to.

"The Father judges no one, but has committed all judgment to the son.

"So that everyone may honor the son, just as they honor the Father who sent him.

"It is certainly, certainly so that he who hears my word and believes on him who sent me has everlasting life, and will not come under condemnation, but has passed from death to life.

"It is certainly, certainly so that the hour is coming, and has now arrived, when the dead will hear the voice of the son, and they who hear will live.

"For as the Father has life in himself, so has he given to the son that same power, and because the son is human, God has given the son the right to execute judgment on humans.

"Don't be surprised at what I said. For the hour is coming when all that are in the graves will hear the son's voice. They will come out. Those who have done well [by putting saving faith in Jesus] will have the resurrection of life. Those who have done poorly [have not heeded Jesus' call when they had the chance] will have the resurrection of condemnation.

"I can do nothing on my own. As I hear, that's what I judge. And my judgment is fair because I don't seek my own will, but the will of the Father who sent me.

"If I am bearing witness about myself, then my testimony is invalid. But there is one who bears witness about me, and I know that what he testifies about is true.

"You know about John, who bore witness about the truth.

"But I don't need human testimony. What I am saying to you is intended to bring you to salvation.

"John was a brilliantly burning torch, and you were willing, for a time, to enjoy that light.

"But I have greater witness than John. For the works the Father has assigned me to finish – the works that I do – bear witness of me. They show that the Father has sent me.

"And the Father himself has borne witness about me. You have never heard his voice, nor seen his shape.

 "His word doesn't abide in you – for you don't believe the one he sent."

"Search the Scriptures; for in them you [scribes and Pharisees] think you have eternal life. Those Scriptures testify about me.

"But you won't come to me so that you might have life.

"I receive no honor from men. But I know you, that you don't have God's love in you.

"I have come in my Father's name, and you don't accept me, but if someone else comes in his own name, him you will accept.

"How is it possible for you to believe, when you receive honors from each other, while neglecting to seek the honor that comes only from God?  

"Don't think that I will accuse you to the Father. There is one who accuses you: Moses, whom you trust.

"For had you believed Moses, you would have believed me – for he wrote about me.

"But if you don't believe his writings, how will you believe my words?"

When word got back to the religious authorities that Jesus talked of God as his Father, they were the more incensed, because he seemed to be making himself God's equal.

This lecture, as recorded by John may have been compiled from a collection of sayings. On the other hand, we cannot rule out the possibility that an apostle – perhaps John – recalled the substance of this and other speeches.

It is also not impossible that his non-believing hearers more or less waved off such discourses as the disjointed rants of a mystic or crazy person. Such a dismissive attitude however would not protect Jesus once the conflict had come to a head.

Observe that Jesus is quoted as saying that Moses wrote Scriptures. Undoubtedly that is what the Jews of that era believed, but modern analysis suggests that Moses wrote little if any of the Pentateuch, the first five books of the Hebrew Scriptures. It is quite possible that Jesus made the point that the super-scrutiny of the Pentateuch by the scribes and Pharisees would be used against them because they had not discerned that those writings pointed straight to Jesus the Messiah.

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The fact that the Jerusalem authorities were so keenly aware of Jesus implies that he was no longer in distant Galilee, but somewhere nearby, evidently near a ford on the east side of the Jordan in Peraea.

As a gospel writer relates, while Jesus was in Peraea, near where John had immersed repentant people, many flocked to Jesus from all over.

"John did no miracles, but everything John said about this man is true."

Many people believed in Jesus while he ministered there.

During his Peraean ministry, a group of Pharisees warned Jesus that Herod wanted him dead. They advised him to leave immediately.

Jesus replied, "Go back and tell that fox, Look! Today and tomorrow I cast out demons and cure people and on the third day I am completed."

But, even so, Jesus agreed to leave. "I must go on my way today, tomorrow and the next day. For it cannot be that a prophet should perish outside Jerusalem."

This indicates that Jesus was in an area controlled by Herod Antipas – quite likely the region of Peraea on the east side of the Jordan. Jesus' answer to Herod summarizes who Jesus is and his mission, though Herod would not have understood. We need not here regard the three days altogether literally. Jesus is very probably speaking of the phases of his mission: two "days" for his work before death and one day (the Great and Terrible Day of Jehovah) when he rises from death.

But Jesus could have been speaking somewhat literally. Supposing Jesus was in southern Peraea near the Dead Sea, reports of his presence would quickly have reached Antipas, whose fortress Machaerus was in the area. (In fact, the historian Josephus, writing only a few decades after Jesus' earthly ministry, said Machaerus was the place where John the Dunker was executed.) In that case, Jesus would have hastened to leave for Jerusalem, crossing the Jordan into Roman-ruled territory, probably at the main ford at Beth-hoglah. (Still, we cannot altogether rule out the possibility that Antipas was in his capital of Tiberias on the western shore of Lake Galilee.)

Jesus mourned over Jerusalem.

"O Jerusalem! Jerusalem! You kill the prophets and stone the God-sent! How often would I have gathered your children together – like a hen who gathers her brood under her wings! But you refused! Look out! Your house is left to you! And I will say to you, You will not see me until you say, Blessed is he that comes in Jehovah's name."

By your house is left to you, Jesus means that God is turning away from the Jews. Until they recognize Jesus as the true Messiah, the Jews will not enter paradise.

A point that is often overlooked: If God rejects his specially favored people for denying Jesus his rightful place, how can the rest of us non-Jews think we won't end up in the same miserable boat – especially once the gospel has been proclaimed among us? Many Americans, who have lived to hear the message of salvation many times over, will receive the same treatment as those Jews of old times who turned away from the Road, the Truth and the Life.

One day Jesus was again having dinner with a leading Pharisee. Among the people in the house was a man with abnormal swelling.

Jesus asked his host and the other Pharisees and Bible experts present, "Is it lawful to heal a person on the Sabbath, or not?"

But they remained silent.

So Jesus healed the man and told him he was free to go.

"Which of you, if your animal fell into a well, would not immediately pull it out on the Sabbath day?" Jesus asked.

They were unable to reply.

You will notice that this saying repeats a teaching given above. It is possible that Jesus used this saying on more than one occasion – an idea supported by the fact that both these instances occur in Luke. Even so, it is possible that the composer(s) of Luke had on hand two variants of the same story, which were construed as independent events.

Jesus then remarked on how the guests had seated themselves, each seeking a place of honor.

"When you are invited to a wedding reception, don't sit down in the best seat. It may be that the host will ask you to move in order to make room for someone who is more honored than you. You will then feel very embarrassed as you go to a lesser spot. When you are invited, go and find the lowest place, so that the host may say, 'Friend, go up near the head of the table' – so that you may feel the approval of everyone at the dinner.

"Everyone who exalts himself will be humbled, and he who humbles himself will be exalted."

Jesus then turned to the host. "When you put on a big dinner, don't call your friends or family, nor your wealthy neighbors – in case they invite you in return and pay you back. But when you lay out a feast, invite the poor and the handicapped. Then you will be blessed – because they can't pay you back. You will be recompensed in the resurrection of the just."

Though we cannot be certain, the thought seems fair that the infirm man was a hanger-on who was not among the dinner guests. If so, Jesus was, among other things, focusing on our tendency to shunt the sick and disabled into a corner. In those days, no government programs existed for such unfortunates.

One of the guests then said, "Blessed is the man who will eat bread in the kingdom."

But Jesus said,

A man made a big dinner, with a long invitation list. When all was ready, he sent out his servant to tell the invitees, 'Come now. Everything is set.' But all the invitees began making excuses. One said, 'I have bought some land and I need to go and look it over. Please convey my apology.' Another said, 'I have bought five pair of oxen and I am on my way to test them. Please convey my apology.' Another said he had just got married and so was unable to come.

When the servant returned and told the householder what had happened, he was furious. 'Go out into the avenues and the streets,' he told his servant, 'and bring here the poor and the handicapped.' The servant returned, saying, 'Mission accomplished, but we still have room.' The householder said, 'Go out of town along the roads and in the fields and urge them all to come, so that my house will be filled.'

'I am telling you, not one of those people I invited will get a taste of this dinner!'

Here we have a stern warning to the religiously self-satisfied. Jesus was responding directly to the Pharisee or Bible scholar who assumed he would go to heaven based on formulaic observance of religious details. The "good Jews" were to be replaced by people who were well aware of their need. And the warning applies not only to "scribes and Pharisees" but to anyone who is "too busy" to heed God and his servant Jesus.

How many people who warm pews in Christian churches face a similar fate? How are they different from the scribes and Pharisees when they "go through the motions" of an empty religion while their hearts are far from Jesus and his teaching?

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