Luke 10-19
10:29-37
We had a few discussions about parables, as to whether they were addressed to specific people/groups and whether or not they got the message, based on their response of lack of response. A fairly straightforward example is the parable of the ‘Good Samaritan’. When you look at the narrative carefully, it reads as though it was sharply targeted at the Jewish leaders, as Jesus says “You go, and do likewise” as the conclusion of the dialogue, in which the parable put a Samaritan, representing the people the Jews despised, firmly on the moral high ground and casts Priests and Levites in a much worse light.
12:13-48
14:25-33
Jesus’ use of hyperbole (If anyone comes to me and does not hate his own father and mother… [26]) to make his point, still shocks after many readings. Counting the cost of discipleship is meant to lead the disciple to ‘renounce all that he has…’ (33)
16:1-13
Unsurprisingly, we didn’t manage to solve all our queries with the parable of the Dishonest Manager. Though it does help to know that in this kind of owner/manager/tenant scenario, the manager could well have been understood by the hearers to be entitled to a commission for each of the transactions that he had negotiated for his employer (the owner). In which case, the manager in the parable would been seen as deducting his own commissions from the debtors’ costs. This would explain the commendation of the dishonest manager, which might otherwise be puzzling. In any case, the commendation for shrewdness is not from Jesus but from the master in the parable, about whom all we’re told is that he was rich.
Because it’s so problematic, I checked out some other sources on this parable and found this talk (just under 30 minutes) which is a very good watch and really helps with the parable, by placing it in the context of 1-18 as a whole. It also suggests the point of the parable is about understanding that ‘unrighteous’ or ‘worldly’ wealth fails (16:9) and ‘true riches’ are eternal. I also found an outline of the talk which can be seen here and which might be useful for someone.
16:19-31
Another important parable that deserves a lot of attention. We didn’t really have a discussion on this one, but I think we’d agree that it is important to identify with Lazarus and not with the rich man!
18:18-30
The dialogue following the encounter with the rich ruler is perhaps the part of the passage which raises the most questions. It seems that the question to Jesus, ‘Then who can be saved…’ has an implied, but unspoken ending …if not rich people? in a cultural context where wealth was associated with God’s blessing and approval. Jesus’ answer, however, most likely refers to the impossibility of anyone’s salvation, rich or poor. But it is indeed possible with God, through repentance and faith. Readers may see cross-references here to Luke 1:37 and other passages which affirm that God does impossible things.
19:11-27
The importance of the Parable of the Minas seems to hinge on verse 26, but then it is immediately followed by 27 which changes the message from one about losing a reward for lack of faith (to invest the mina - verse 23) to punishment of death for refusing the master’s rule, which is confusing. In any case, it is clear enough that for those who do accept the master’s (i.e. God’s) rule, the message is ‘don’t waste his investment in you’ or you will lose your reward. Perhaps then the point of the parable is; if we don’t invest what God has given us by exercising faith, we’re at risk of becoming someone who refuses his rule altogether and loses our life along with our reward.
We had a few discussions about parables, as to whether they were addressed to specific people/groups and whether or not they got the message, based on their response of lack of response. A fairly straightforward example is the parable of the ‘Good Samaritan’. When you look at the narrative carefully, it reads as though it was sharply targeted at the Jewish leaders, as Jesus says “You go, and do likewise” as the conclusion of the dialogue, in which the parable put a Samaritan, representing the people the Jews despised, firmly on the moral high ground and casts Priests and Levites in a much worse light.
12:13-48
This section starts with Jesus warning against covetousness after someone has asked him to take his side in a family dispute over inheritance (13-21) and ends with the parable of the faithful and unfaithful managers (41-48) that concludes with a solemn warning ‘Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more’. (48b)
It’s a sustained sequence of teaching and parables on the danger of preoccupation with the world and its riches, and the fearful consequences of not being ready for the coming of the Kingdom of God. I think we felt these passages call for more careful, individual contemplation, along with examination of our lives and the response to Jesus’ teaching that may be required from us. We more or less continued on that theme in our discussion of chapters 13-19.
13:22-30
A serious warning against complacency from the parable that follows Jesus’ instruction ‘Strive to enter through the narrow door…’ It seems we may be surprised about who, and who doesn't, finally make it to the Kingdom of God.
It’s a sustained sequence of teaching and parables on the danger of preoccupation with the world and its riches, and the fearful consequences of not being ready for the coming of the Kingdom of God. I think we felt these passages call for more careful, individual contemplation, along with examination of our lives and the response to Jesus’ teaching that may be required from us. We more or less continued on that theme in our discussion of chapters 13-19.
13:22-30
A serious warning against complacency from the parable that follows Jesus’ instruction ‘Strive to enter through the narrow door…’ It seems we may be surprised about who, and who doesn't, finally make it to the Kingdom of God.
14:25-33
Jesus’ use of hyperbole (If anyone comes to me and does not hate his own father and mother… [26]) to make his point, still shocks after many readings. Counting the cost of discipleship is meant to lead the disciple to ‘renounce all that he has…’ (33)
16:1-13
Unsurprisingly, we didn’t manage to solve all our queries with the parable of the Dishonest Manager. Though it does help to know that in this kind of owner/manager/tenant scenario, the manager could well have been understood by the hearers to be entitled to a commission for each of the transactions that he had negotiated for his employer (the owner). In which case, the manager in the parable would been seen as deducting his own commissions from the debtors’ costs. This would explain the commendation of the dishonest manager, which might otherwise be puzzling. In any case, the commendation for shrewdness is not from Jesus but from the master in the parable, about whom all we’re told is that he was rich.
Because it’s so problematic, I checked out some other sources on this parable and found this talk (just under 30 minutes) which is a very good watch and really helps with the parable, by placing it in the context of 1-18 as a whole. It also suggests the point of the parable is about understanding that ‘unrighteous’ or ‘worldly’ wealth fails (16:9) and ‘true riches’ are eternal. I also found an outline of the talk which can be seen here and which might be useful for someone.
16:19-31
Another important parable that deserves a lot of attention. We didn’t really have a discussion on this one, but I think we’d agree that it is important to identify with Lazarus and not with the rich man!
18:18-30
The dialogue following the encounter with the rich ruler is perhaps the part of the passage which raises the most questions. It seems that the question to Jesus, ‘Then who can be saved…’ has an implied, but unspoken ending …if not rich people? in a cultural context where wealth was associated with God’s blessing and approval. Jesus’ answer, however, most likely refers to the impossibility of anyone’s salvation, rich or poor. But it is indeed possible with God, through repentance and faith. Readers may see cross-references here to Luke 1:37 and other passages which affirm that God does impossible things.
19:11-27
The importance of the Parable of the Minas seems to hinge on verse 26, but then it is immediately followed by 27 which changes the message from one about losing a reward for lack of faith (to invest the mina - verse 23) to punishment of death for refusing the master’s rule, which is confusing. In any case, it is clear enough that for those who do accept the master’s (i.e. God’s) rule, the message is ‘don’t waste his investment in you’ or you will lose your reward. Perhaps then the point of the parable is; if we don’t invest what God has given us by exercising faith, we’re at risk of becoming someone who refuses his rule altogether and loses our life along with our reward.
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