A.
B.
Initial reactions:
Who is this John the Baptist? Why
the peculiar clothing and diet? Why was he baptizing? What is Isaiah quoted
with reference to John the Baptist? What is conversion?
C.
Did you notice?
a.
Introducing John the
Baptist: 3:1-6.
b.
The preaching of
John the Baptist: 3:7-10.
c.
Introducing Jesus:
D.
Analysis:
a.
Vv. 1-6: John the
Baptist.
·
V. 1: “In those days”
indicates the past as sacred history. Such history requires the cooperation of
human beings in God’s plan of salvation. John’s preaching in the “
·
V. 2: John preaches
primarily “repentance.” The Greek metanoia (“metanoia”) is turning away from sin with baptism and
confession (Mk 1:4) and observance of God’s commandments, together with works
of love for neighbor (Lk 3:8,10-14).
It is, first and foremost, the turning of the heart to God. [song:
“Come back to me with all your heart”].
One no longer seeks salvation relying on one’s powers
but, forgetful of self, turn to God and trust courageously in Him. It is the
radical acknowledgement of God and the surrender of all certainty of salvation.
Hence, one’s heart is first changed, then the rest of
one’s life follows accordingly. It is always the human response to God’s prior
initiative.
The Heb. equivalent for “metanoia”
is shuv
(“turning around”). Among the prophets, it indicated “the return to original
relation with Yahweh” and implied the state of beginning all over again.
There is joy in such a conversion (Lk
15:7), unlike the grave demeanor of John the Baptist. Such joy, however, does
not mean that Jesus turns a blind eye to unrepentant sinners (Mat
John’s preaching is the same as that of Jesus (Mt
·
V. 3: a citation from Isaiah 40:3?
·
V. 4: John’s
clothing recalls that of Elijah (2 Kgs 1:8) while the
peculiar diet is associated with the exodus period in the desert (Lev
·
V. 5:
·
V. 6: Baptism while
confessing sins may be particular type of baptism. May refer to the recitation
of a fixed liturgical prayer while being baptized. Mark’s specification “for
the forgiveness of sins” (Mk 1:4) is omitted. For Matthew such remission is
possible only through Jesus the Savior (
b.
Vv. 7-10: “Brood of
vipers” may be based on Deut 32:33. This may refer to the false securities of
the leaders that will not preserve them from the wrath to come.
The preaching of John the Baptist is directed towards
Jewish leaders. He realizes that his preaching will make no progress unless
there is inner conversion that manifests itself in “fruits that befits
repentance.” Spiritual pride is shown by the self-assured attitude of the
leaders who think that God is bound by ethnic ties. “Fire” refers to the devastating
judgment of the wicked (cf. Isa
Only by its fruits is a tree known (
c.
Vv. 11-12: When John
introduces Jesus, he shows his humility in contrast to
the pride of the religious leaders. This humility is expressed in three ways:
·
Admission that his
baptism is merely a material rite leading people to repentance, while the
Coming One baptizes with God’s purifying fire of the Spirit.
·
The one who comes
“after” John is greater than him. Disciples were supposed to come “after” the
master.
·
John is a slave who
is not worthy to carry the sandals of the master.
E.
Correlating with Isa 11:1-10 (the gifts of the Holy Spirit) and Rom 15:4-9
Actualization (rereading the story in the
light of contemporary events): conversion as an on-going process.
A.
B.
Initial reactions:
Another example of poor delimitation. V. 36 should have been included.
Why is Noe given as an example for the need for preparation?
C.
Did you notice?
a.
Statement of theme: ignorance (v.
36).
b.
The sudden return of Son of Man
compared to days of Noah (vv. 37-39).
c.
Pairs during the return of the Son
of Man (vv. 40-41).
d.
Restatement of theme with reference
to coming of thief (vv. 42-44).
D.
Analysis:
a.
V. 36: Nobody knows except the
Father. This reveals the folly of those who think they have inside knowledge to
Jesus’ Second Coming.
b.
Vv. 37-39: the Parousia
and the days of Noah.
v.
37: The generations of Noah (Gen
6:11-13) as symbolic of all incredulous and sinful generations that found
themselves suddenly under the judgment of God, e.g. Ez
14:12-14:12 The word of the LORD came to me: 13 "Son of man, if a country
sins against me by being unfaithful and I stretch out my hand against it to cut
off its food supply and send famine upon it and kill its men and their animals,
14 even if these three men-- Noah, Daniel and Job-- were in it, they could save
only themselves by their righteousness, declares the Sovereign LORD.
See parallel in Luke 17:26. Matthew’s purpose is to show
that the moment of God’s visitation remained unknown to the people of Noah’s
time.
vv.
38-39: Life goes on, as it does today. Yet, the believer may be able to discern
a pattern pointing to the end. The Second Coming may come as unexpectedly as
the Flood.
Noah’s contemporaries are not portrayed as evil but as
preoccupied with their material pursuits. They were absorbed in what they were
doing and forget the essentials (Mat
The ignorance of such people is considered culpable
since they could have known that it was coming if they only paid attention to
the signs of the times.
c.
Vv. 40-41: pairs during the Parousia.
Both men and women in the midst of their most important daily
communal duties. There will be differentiation at
the end times (Mat
d.
Vv. 42-44: restatement of theme and
the thief in the night.
Watchfulness
needed for the Lord comes “like a thief” (very common expression in early
Christian preaching: 1 Thess 5:2; 2 Ptr 3:10; and Rev 3:3). Obviously it is not Jesus himself
that is compared to a thief but his coming which would be sudden and
unexpected.
This
watchfulness is described in the three succeeding parables: Faithful or
Unfaithful Servant (24:45-51); Ten Maidens (25:1-13); and Talents (25:14-30).
The Greek term for “to watch” means primarily “not sleep” (Mat 26:38).
Figuratively, it means “to be vigilant” and is found in three contexts:
·
eschatological (Mat 24:42);
·
non eschatological and with
reference to negative developments in the Church (Acts
·
normal
vigilance as metaphor for the coming of the Son of Man (Mat 24:43).
Exhortation
to vigilance presupposes that Christians are always in danger of reducing their
full commitment to God through Christ and of allowing themselves to be seized
by things of lesser value (1 Cor
E. Correlating
with Isa 2:1-5 and Rom
F.
Actualization (rereading the story
in the light of contemporary events): the First Sunday of Advent. Advent: when
the new church year begins – formerly kept as Lent but with less strictness
(hence, use of purple and omission of Gloria in Excelsis)
– preparation not only of Christmas but Jesus’ Second Coming.
A.
B.
Initial reactions:
A very strange custom requiring
brothers to marry the widow of their
older brother. Why was this so? What was the motive of the Sadducees for raising
the said issue of the resurrection?
Why was there bad blood, so to speak, between Jesus and
the scribes (cf. Lk
Why does the Sunday passage end at v. 38, whereas the
passage seems to end at v. 40?
C.
Did you notice?
a.
Setting (
b.
The problem posed by
the Sadducees (
c.
Jesus’ reply (
d.
The scribe’s
response (
e.
Conclusion (
A.
Analysis:
Sadducee’s question meant to point out the outlandishness
of the idea of resurrection. Jesus avoids the trap by pointing out the
character of God and of the resurrection. He cites Exo
3:6 to prove his point. God is not to be limited by the ideas we impose on him.
In this case, God’s creative power transforms reality through the resurrection.
a.
v. 27: Setting:
Introduction of the scribes. One of several Jewish groups contemporary to
Jesus. They rejected the notion of the resurrection, existence of angels, and
the oral tradition (cf. Acts 23:6-8). Obscure origin with “Zadok”
(2 Sam
b.
Vv. 28-33: Problem
posed by the Sadducee:
Levirate marriage (v. 28): law designed to perpetuate the
name of a man who died childless (Dt
25:5 Gen 38; and Ruth 4:1-12), since children perpetuated the name.
The seven brothers and the wife (vv. 29-32): different
gospel parallels use different terms for the demise the husband as well as the
marriage. They, however, are substantially the same. All seven brothers fail.
But this is not the point since the sadducee
merely uses the story to prove the absurdity of the resurrection.
The question (v. 33): has three presuppositions: 1)
afterlife is the same as this life; 2) monogamy remains in heaven; 3) woman’s
absurd situation = absurdity of resurrection.
c.
Vv. 34-38: Jesus’
reply:
Resurrection is different (vv. 34-36): “the sons of this
age” (= life in this age). Luke’s version does not rebuke, while Mt and Mk
does. Luke view of the resurrection has two points (v. 35): 1) a veiled warning
re exclusion during the resurrection? (cf. Acts
God is the only “parent” in heaven. Heaven is a much
greater reality than we could ever imagine.
Scriptural proof (v. 37): uses the passage about the
burning bush (instead of Dan 12:2) to show that God’s promises to the
patriarchs will be fulfilled; in this instance, resurrection as fulfillment.
The God of the Living (v. 38): all life exists in
relation to the living God (
d.
V. 39: The scribe’s
response: perhaps a Pharisee since the latter believed in the resurrection.
e.
V. 40: Conclusion:
reveals Jesus as the wise teacher who thwarts every effort to entrap him.
B.
Correlating with 2 Macc 7:1-14 and 2 Thess 2:16-3:5.
C.
Actualization
(rereading the story in the light of contemporary events): CFC, sec. 626.
A. Reading
from Luke 19:1-10 in
Cebuano, Pilipino and English
B.
Initial reactions:
A delightful story, weaving various traits of the main
character, Zacchaeus, into the story. Does Zacchaeus’ height and his
climbing up a tree have any symbolic meaning or does this just make the story
more human?
What
feeling would Zacchaeus have had when he heard his
name uttered by Jesus?
C.
Did you notice?
a.
Setting (19:1)
b.
Encounter between Jesus and Zacchaeus (19:2-6)
c.
The murmuring of the crowd (19:7)
d.
Zacchaeus’
resolve (19:8)
e.
Jesus’ explanation (19:9-10)
A.
Analysis:
This
is meant to be a climax in Jesus’ public ministry. Focus on the universality of
Jesus’ mission and his initiative in seeking out the lost.
Vital
lesson on how wealth is to be used by the Christian disciple.
a.
v. 1: Setting:
b.
Vv. 2-6: Encounter between Jesus and
Zacchaeus.
VV.
2-4: Zacchaeus (Heb., either “pure” or “innocent,” or
an abbreviation of Zecchariah, “the righteous one”)
attempts to see Jesus. A chief tax collector implies that
Zacchaeus is initially only just curious
about Jesus. But he encounters obstacles: the crowd and his (Zacchaeus’, not Jesus’) height. The mention of his “low
stature” may be symbolic of the human being’s need to compensate for any real
or perceived deficiency.
Still,
he is resourceful. He gets a good view of Jesus by climbing up a sycamore tree.
Such
gesture reveals some humility on the part of Zacchaeus.
A rich man who is proud would not do such a thing. This was beneath his
dignity.
Vv.
5-6: Jesus calls Zacchaeus by name. How he knows his
name is not indicated. By using his name, Jesus shows that he is in control of
the situation. Zacchaeus also gets more than he
expected. He wants to see Jesus but it is actually Jesus who wants to see him
(the so-called divine initiative, as with God searching for Adam and Eve after
their fall; cf. Gen 3:8 ff.).
Jesus
“must” stay in Zacchaeus’ house. Luke uses the term
“must” to indicate divine necessity, i.e. something willed by God (e.g.
“Today”
often indicates the immediacy of an event (as with Jesus’ prophesy of Peter’s
denial in
c.
V. 7: Murmuring of the Crowd. They
are offended by Jesus’ choice of host (cf. Lk 15:2;
perhaps there is a parallel here with the older brother in Lk
d.
V. 8: Zacchaeus’
resolve. Change of heart and promise of restitution as proof of his genuine
faith. He assumes the double penalty for rustlers (Exod
Zacchaeus becomes a living example of how to
handle money generously (Lk 16:9-13 and 1Tim 6:6-10).
e.
Vv. 9-10: Jesus’ explanation.
Salvation is made possible by Zacchaeus positive
response to Jesus’ invitation.
Jesus
actualizes his role as the Good Shepherd (cf. Ezek 34) who has come to seek out
the lost (Lk
Summary:
Hence, Luke portrays Jesus’ initiative in seeking out the lost and the proper
response to him.
B.
Correlating with Wis
11:22-2:1: God’s love keeps all things in existence; hence, God overlooks
people’s sins that they may repent. God is almighty and every created reality
pales in comparison before Him. Still, it is God’s loving
will that rules the universe. This passage from Wisdom gives us a cosmic sense
to God’s love and mercy, whereas the gospel passage from Luke concretizes it in
the experience of a chief tax collector.
C.
Actualization (rereading the story
in the light of contemporary events):
What is my attitude towards making restitution? Is my repentance
manifested in my willingness to make amends to those I have affected by my sinful
behavior?
A.
Reading from Luke 18:9-19 in Cebuano,
Pilipino and English
B.
Initial reactions:
Sounds straightforward enough.
Still, the Pharisee was not telling a lie when he mentioned about the pious
works he engaged in. Are all our efforts to please God then doomed to failure?
C.
Did you notice?
ü
The proud (pharisee
refers to himself in the first person five times in two verses; active voice –
like Luke
ü
The humble (tax collector has God as
subject and presents himself passively).
Both
prayer styles echo the OT: pharisee (Ps 17:3-5: Though
you probe my heart and examine me at night, though you test me, you will find
nothing; I have resolved that my mouth will not sin. 4 As for the deeds of
men-- by the word of your lips I have kept myself from the ways of the violent.
5 My steps have held to your paths; my feet have not slipped) and the tax collector (Ps 51: Have mercy on me, O God, according to your
unfailing love; according to your great compassion blot out my
transgressions…The sacrifices of God are a broken spirit; a broken and contrite
heart, O God, you will not despise. 18 In your good pleasure make Zion prosper;
build up the walls of Jerusalem. 19 Then there will be righteous sacrifices,
whole burnt offerings to delight you; then bulls will be offered on your altar).
A.
Analysis:
The
parable contrasts the behavior of two characters, like other stories (Lk 15:11-32: Prodigal Son;
Justification only for those who are humble and needy; those who
recognize their nothingness. The proud and disdainful cannot be
justified.
a.
Verse 9 Setting: An indictment
against those who trusted in themselves. Bultmann
describes pride as:
This pride, whether it is
based on national or social advantages, or on wisdom or works of the law, is
rebellion against God, before whom no man may boast.
Example of Jewish boasting (Phil 3:4 ff.) that echoes:
“I am not like the rest of men” – Paul’s
context, however, is different. He may have had an attitude similar to the
Pharisee’s before his conversion.
b.
Verses 10-13: Prayers of the two
men.
v.
10: Prayer at the
“
v. 11-12: Prayer of the Pharisee.
Standing (orans) as normal prayer
position. Not necessarily describing pride (Mat 6:5 "And whenever you pray, do not be like the
hypocrites; for they love to stand and pray in the synagogues and at the street
corners, so that they may be seen by others. Truly I tell you, they have
received their reward”).
Praying aloud as normal Jewish practice (cf. Hannah in 1
Sam 1:13 Hannah was praying silently;
only her lips moved, but her voice was not heard; therefore Eli thought she was
drunk).
He gave thanks. “To give thanks” appears 11 times in the
gospels; except for this passage and Jn
“Unjust” could mean “cheat” or “swindler,” if Lk
Tax collector not necessarily a thief or
adulterer, but unclean. “This tax
collector” sounds derogatory.
Fasting twice a week goes beyond the minimum: Lev 16:29
fasting during the Day of Atonement and to commemorate the destruction of
Tithing. Again beyond the minimum, which covered grains, vines,
and flocks (Lev 27:30-32 All tithes from the land, whether the seed from the
ground or the fruit from the tree, are the LORD's;
they are holy to the LORD. 31 If persons wish to redeem any of their tithes,
they must add one-fifth to them. 32 All tithes of herd and flock, every tenth
one that passes under the shepherd's staff, shall be holy to the LORD); the
Pharisees included the smallest herbs (Mat 23:23).
Description of the prayer of the Pharisee
not a caricature. He is quite
judgmental.
v.
13: Prayer of the tax collector.
A timid approach to God, replete with signs of contrition. Different tone of prayer. Focus on God, not on self. Plea
for mercy (“have mercy” is Greek for OT term for atonement, i.e. “to cover”).
c.
Verse 14: Jesus’ comments.
Endorsement of the tax collector’s attitude.
Play on image of “going up” (v. 10) and “going down” but “exalted” (v 14). Also “this” and “that one.”
God
honors humility. The reversal of values as a favorite Lukan theme (
B.
Correlating with Sir 35:12-18: “The
prayer of the lowly pierces the clouds; it does not rest till it reaches its
goal”
C.
Actualization (rereading the story
in the light of contemporary events): humility as the basic attitude of
authentic leadership. Reflection of Bultmann: “True
human life is that which lives from what is invisible and not available to us,
that which therefore surrenders all self-created security,…radical submission
to God, expecting everything from him and nothing from itself, implying a
detachment from everything which is available to us in the world and thus an
attitude of disentanglement from the world and of freedom. This attitude at the
same time opens man to human relationships. Free from fear and from a clinging
to what is present and available to him, man is thus
open to others.”
A.
B.
Initial reactions:
Why
did Jesus ask the lepers to go to priests? Why didn’t the other individuals
return and give thanks? Why single out a Samaritan who gave thanks to God? In expecting
thanks from those he healed, was not Jesus engaged in a service that was
conditional?
C.
Did you notice?
D.
Analysis: Verse-by-verse analysis:
a.
Verse 11: Setting.
b.
Verses 12-13: Ten lepers call for
mercy.
The lepers had heard about
Jesus’ reputation. They refer to him as “master” and ask for mercy. The title
is only found in Luke and this is the only time the title is used by
non-disciples to refer to Jesus (cf. 5:5;
Cry for mercy: request made
to someone of superior position to show compassion. An urgent
request.
c.
Verse 14: Healing.
Command to visit a priest was
necessary for a social outcast, like a leper, to resume his or her place in
society (Lev 13:49: 14:2). Note that the command is given before the healing
actually happens. This reflects Jesus’ power.
This command is a test of
faith and obedience. It also implies healing at a distance (2Kgs
d.
Verses 15-16: The Samaritan’s
Gratitude and Praise.
Praise as the appropriate
response to God’s mercy. The proximity of the healed man to Jesus stands in
contrast to the distance he once showed. The healed man recognizes God working
in Jesus.
The surprise twist: “He was a
Samaritan.” (Cf. Lk 10:25-37)
e.
Verse 17-19: Jesus’ Comment.
Emphatic
rhetorical questions in verse 17. Jesus indicts the other
nine.
“Foreigner” only used here.
In the Septuagint, the Greek term often means “pagan” or “heathen” (Exo
It is “faith” that saves (Lk
Hence, Jesus’ displeasure at
the ungrateful nine did not stem from Jesus’ own needs (as if his love is
conditional). Instead, he was bemoaning the lost opportunity of the nine to
enter into a deeper, more personal relationship with God through him (i.e.
Jesus).
E.
Correlating with 2Kgs 5:14-17: The
story about Naaman the Syrian is a precursor to the
faith shown by the Samaritan leper who was healed by Jesus. Naaman’s
faith was tested when he was asked to wash himself seven times in the
F.
Actualization (rereading the story
in the light of contemporary events):
A.
Reading from Luke
17:5-10 in Cebuano, Pilipino and
English.
B.
Initial reactions:
Is
God a slave driver? Can we never please him? What is the connection between
verses 5-6 and 7-10?
C.
Did you notice?
D.
Analysis:
a.
Jesus responds to the apostles’
request to increase their faith. Matthew’s parallel passage (
b.
What is the connection of the
request for faith with vv. 3-4? Two possible explanations: establishment of
peace between two people can lead to answered prayers (hence, v. 3 is connected
to v. 5) or faith is needed in order to forgiveness of one’s enemies.
c.
Verse-by-verse analysis:
·
Verse 5: Best translated as “Give us
more faith,” rather than “give us faith.”
·
Verses 6: Jesus shifts the focus.
Faith is not a matter of quantity but its mere presence is all that counts.
Faith
allows one to do incredible things, like commanding a tree (mulberry?) known
for its extensive and deep roots to be uprooted; and then to be planted in the
sea. Still, the saying is not meant to be taken literally (akin to camel going
through needle’s eye in Mk
“Obey”
refers to a future event (i.e. the said tree will obey such a command from one
who has faith), although the form is past. Hence, an important dimension of
faith is alluded to – one believes that the event is already a fait accompli even before it occurs!
(Similarly, Mat
a.
Reward is something that a believer
can lay claim to, but only received with gratitude. Hence, the parable of the
ten lepers which emphasizes the imperative of gratitude (
b.
Luke 12:35-37 shows another
dimension of how God will treat his faithful servants.
c.
Verse-by-verse analysis:
·
Verse 7: The slave referred to here
is what we would call in Cebuano as a tig (tigdaro, tigbantay, tighugas) or in Tagalog as a taga (tagaararo, tagabantay, tagahugas).
The focus here is on the
sense of duty a slave ought to have.
·
Verse 8: The latter must be at the
beck and call of the master before his own needs are addressed. This continuous
service is captured in the tenses used which could be translated as: “Go at
once and prepare the meal and then gird yourself so you can continue to serve
the meal at the table.” In other words, the entire focus of the slave is on the
master.
·
Verse 9: No expression
of “thanks” are expected from the master because the servant is only
doing his duty. The term “what was commanded” is used with the same nuance of
duty: apostles directing churches what to do (1Cor
Slaves
carry out their duties without expecting to place their masters under
obligation.
The
proper response is the admission that one is an “unworthy servant” (not
“useless,” because this does not refer to inherent worth but function) and that
he is only rendering dutiful service. Thus, the good servant is the humble and
dutiful servant (the opposite of Lk
The
reality that is assumed here is that love consists in this: “Not that we have
loved God but that he has loved us” (1Jn
E.
Correlating with 2Tim 1:6-14:
Timothy is reminded to rekindle the spiritual gifts he had received through the
instrumentality of Paul laying his hands on him. These gifts had to do with
power, love, and the teaching of virtue. Timothy is called to follow the
example of Paul who is “not ashamed” in the face of suffering. Paul is a true
“servant of Jesus Christ” (cf. Rom 1:1).
F.
Actualization (rereading the story
in the light of contemporary events):
A.
B.
Initial reactions:
Why
is the rich man punished? Is God against wealth and riches?
C.
Did you notice?
What
we have here is a graphic example of how God reverses the fortunes of people.
In Filipino culture, we say that the “ball is round.”
D.
Analysis:
a.
Call to repentance for the
inappropriate use of wealth.
b.
Nothing can change one’s fate in the
afterlife beyond the factors in this life.
c.
Jesus’ call to love one’s neighbor
continues that of Moses and the prophets.
d.
Signs, per se, are useless if the
heart is not right.
·
Verse 19: An anonymous rich man who
displayed his wealth ostentatiously.
·
Verses 20-21:
A
description of Lazarus: poorest of the poor.
The
only time a figure in Jesus’ story is given a name: literally “God helps”
(Hebrew). God’s preferential option for the poor may be suggested. Yes, those
who have less in life are more in the eyes of God.
“Was
lying” suggests someone too weak to move on his own. He lies at the gate of the
rich man. This ornate high gate suggests a mansion. Later rabbis would say that
Lazarus was a living dead since rabbis pointed out three situations when such a
condition is encountered: depending on others for one’s food; being ruled by
one’s wife; and a body full of sores.
“Scraps
of bread” was all he relied upon. These were the rich man’s leftovers. It seems
the rich man did not even pay any heed to this desire of Lazarus. He is like
the priest and Levite who did not stop to help the wounded man (Lk
·
Verses 22-23:
Both
die but this is not the end of the story.
Image
of angels carrying Lazarus to Abraham’s bosom, the latter being an image of a
place of blessing and represents the patriarch’s reception of the faithful into
heaven.
A reversal of fortunes. The poor suffering ones now
have their heavenly reward. Luke’s gospel shows this particular concern for the
poor (Lk
Death
as the great equalizer: earthly wealth can no longer alter reality.
The
image description creates a mood of unbridgeable distance. Still, the rich man
and Lazarus know where each of them stands. The place of torment is “Sheol” where the dead are gathered (Ps
·
Verses 24-26: Appeal for water
v.
24 The rich man appeals to Abraham for water. This may
suggest the mentality of the rich man who thinks he can pull strings with
Abraham (cf. Lk 3:8).
His
mention of Lazarus’ name implies that the rich man knew the latter all along
but did not lift a finger to help. In addition, his request for Lazarus may also
imply a belittling attitude towards him (minamaliit or giminusan).
Wealth is useless at this point. One is judged by what one has done (2Cor
The
fire that afflicts the rich man could be related to the unquenchable desire for
God’s presence, now made impossible (Ps 42:1-2); thirst is an image of divine
judgment (Isa
Request for water on the fingertips of Lazarus calls to mind the
acute hunger of Lazarus in his lifetime which was not met by the rich man.
v.
25. Abraham’s response is firm but tender.
“Anguish”
is a good rendition since the Greek refers to continual pain and grief,
especially mental pain. The rich man is reaping what he has sowed.
The
situation pictures what has been mentioned in 16:9 regarding the right use of
wealth. Wealth, as such, is not condemned but because the rich man had “slipped
into a coma of callousness that wealth often produces.”
v.
26: The unabridgeable chasm.
“Chasm”
– the only time the term appears in the NT. This refers to the “unbridgeable
space between Abraham and the place of torture.” There is no crossing over from
one “space” to the other. Possibility of being saved after death is excluded,
although the issue of purgatory is not being dealt with here.
·
Verses 27-29: request for Lazarus to
be sent to the rich man’s family:
v. 27-28: The rich man felt for his
brothers (cf. Lk
v.
29: Somebody from the afterlife would still be useless in warning people since
“wonders may impress a worldly mind for the moment; but only a will freely
submitting itself to moral control can avail to change the heart.”
The
bible itself already contains teachings on how to treat others, especially the
poor (e.g. Deut
·
Verses 30-31: appeal for a message
from the dead:
v.
30: rich man insists on a sign. This attitude Jesus warns against (Lk
v.
31: Abraham disagrees. Signs do not guarantee conversion (cf. Ps 78). No amount
of proof will convince a heart that does not listen.
Hence,
there is a call to repentance to Jesus’ listeners (Lk
E.
Correlating with Amos 6:1-7. Amos
was a prophet in the northern kingdom of
F.
Actualization (rereading the story
in the light of contemporary events):
A.
B.
Initial reactions from people:
C.
After reading the passage aloud, did
you realize that:
A.
Analysis:
i.
V. 25:
·
The teaching is directed to
everyone, not just to Jesus’ close circle of followers.
·
Great crowds do not seem to impress
Jesus. He dampens the enthusiasm of “many crowds” (lit.) by a large dose of
reality: “If anyone wishes to come to me and does not hate his own
father…cannot be by disciple” (v. 26). Renewal groups that focus on numbers can
learn from this.
·
Theme of cost of discipleship a
constant refrain in Luke (
ii.
V. 26:
·
“Coming to” Jesus implies entering into
a relationship with him (Lk
·
“Hate”:
A
literal translation does not make sense since Jesus himself called us to make
the golden rule our own (Lk
To
“hate” is to “love less” (Gen 29:30-31: “So Jacob went in to Rachel also, and
he loved Rachel more than Leah, and served Laban for
another seven years. When the Lord saw that Leah was hated, he opened her womb;
but Rachel was barren” and Mt 6:24) – Mt 10: 37 supports this view: “He who
loves father or mother more than me is not worthy of me; and he who loves son
or daughter more than me is not worthy of me; and he who does not take his
cross and follow me is not worthy of me. He who finds his life will lose it,
and he who loses his life for my sake will find it.”
The
Heb root for “hate” also has the nuance of renunciation or giving up (Lk 9:23: “if any man would come after me, let him deny
himself and take up his cross daily and follow me”).
·
Hence, not psychological hate, but
of renunciation; not fanatically, but in terms of giving priority to Jesus and
living our lives under the guidance of and the power of the Holy Spirit –
hence, “hatred” of all one is obligated to love, including oneself.
·
Jesus’ early followers did not live
in a world where Christianity was part of the culture. To be a follower of
Jesus meant giving up even close family ties. Other concerns are to take second
place to following Jesus (Lk
iii.
V. 27:
·
Is the background: Dt 13:4?
·
Again, process (note present tenses)
of discipleship stressed – Mt 10:38 stresses on the willingness to endure
suffering while Lk on the willingness to go through
the process of suffering.
·
Discipleship = carrying of one’s
cross = follow in persecution and suffering. Another way to express willingness
to hate oneself (cf. Lk 9:23-24; Mat
iv.
Vv. 28-30:
·
“Tower” – watchtower built to guard
a vineyard or to protect a house or city. This is a project that will entail
the expenditure of one’s resources.
·
“Sit down” – sitting down to make a
deliberate calculation. Such projects are not to be taken lightly. One has to
plan, to determine if one can finish what one sets out to do.
v.
Vv. 31-32:
·
Similar idea to vv. 28-30. A king
with inferior number of soldiers must offer unconditional surrender before a
greater foe. One must not begin what one cannot finish.
vi.
V. 33: The renunciation of possessions,
just as one must be ready to renounce other things or realities that are
precious for the sake of following Christ.
Just
as one should not attempt a venture without having sufficient resources to
complete it, but will need to put everything into it in order to be successful,
so the disciple must be continually ready to give up all that he has got in
order to follow Jesus. Need to go out of one’s comfort zones.
B.
Correlating with Phil 1:9-17 – Paul
prays that the love of the Philippians “may more and more abound.” Love, too,
is a life-long process. He proceeds to note that his imprisonment (since Paul
is writing the letter while in prison) has led to the promotion of the gospel
since others have been emboldened by his example to spread the gospel. This is
Paul’s main concern and imprisonment does not stop his following of Christ.
C.
The
Catechism for Filipino Catholics (sec. 674-681):
a.
Moral living = following Christ, not
just believing a set of truths.
b.
Growing in love and holiness.
c.
Not easy – such life possible only
by the power of the Holy Spirit (Rom 6:4), leading to the exercise of
responsible freedom (expectations and experiences at the PCJ).
d.
Split-level Christianity: separating
one’s “spiritual life” from one’s day-to-day life. The CFC (sec. 680) asks:
“How can many pious Church members continue to act as abusive landlords,
usurers, oppressive employers, or unreliable employees? Why do many graduates
of our best Catholic schools turn out to be corrupt government officials,
unfaithful husbands and wives, or cheating businessmen? There seems to be a
serious gap between external ritual expression of Christian faith and authentic
discipleship: following Christ in action.