Community Bible Study -- LUKE

Text of Luke 18:1-43 Presentation, Lesson 17

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On Prayer; Eternal Life for the Rich; the Blind Beggar of Jericho

For the last two weeks we have discussed the "new and improved" value system being advanced by Jesus the Messiah . . . including the relationship of wealth to salvation. These themes continue today. This week's lesson opens with a parable. Jesus has told a lot of parables from over the last few weeks . . . but this one is different. Luke tells us the point of this parable: "to show (Jesus' disciples) that they should always pray and not give up" (18:1). Good thing, too . . . because otherwise we might not have a clue what Jesus' message is in this strange parable.

"In a certain town there was a judge who neither feared God nor cared about men. And there was a widow . . . who kept coming to him with the plea, 'Grant me justice against my adversary.' For some time he refused. But finally he said to himself, 'Even though I don't fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice, so that she won't eventually wear me out with her coming!'" (18:2-5)

To better understand this parable, we need to forget our post-Magna Carta Anglo-Saxon mindset about a "judge" as an impartial arbiter, whose only job is to decide cases of law. An "independent judiciary" was a foreign concept to the ancient Jews. Between the Exodus and the prophet Samuel, those called "Judges" were somewhat like Afghan "warlords": military leaders of a loose tribal federation (cf Judges), who settled disputes among the people as an incidental function. Later, Jewish kings served as "chief judges" to settle disputes (cf 1 Kn 3:16-28); the same was the case for non-Jewish kings through New Testament times (cf Acts 25:11) and later. In Israel after the Babylonian exile, Jewish religious/political leaders served as judges . . . but God through the prophet Micah condemns them for accepting bribes for unjust judgments (Micah 3:11), and emphasizes: "What does the LORD require of you? To act justly and to love mercy" (Micah 6:8).

Jesus describes this town judge as someone "who neither feared God nor cared about men," so he is probably like the unjust Jewish leaders criticized by Micah. We might think of him as the town "Godfather," patriarch of an extended family, de facto governor and arbiter of disputes. Like the Micah's unjust judges, he lines his pockets with bribes . . . rendering judgments not based on right or wrong, but on who pays the biggest bribe.

What really happens in the parable is that the widow keeps asking the judge for justice, and he keeps asking her for a bribe; and since she doesn't pay up, he does nothing.

Economics teaches about "opportunity cost" - which in this case means that if our income is based on the time we spend working, wasted time is lost income. This judge is losing money because the widow is wasting his time - begging for justice without offering a bribe. Finally he reasons: "If I grant her justice, she'll quit wasting my time . . . and I can use that time productively." So he grants the widow's request because her persistence is causing him a significant opportunity cost; he wants to cut his losses.

But how can this judge represent God? That's the point: he doesn't. Jesus uses someone unlike God to illustrate a characteristic of God. Remember in Luke 11 how Jesus used an imperfect human father to argue: "Don't you think the perfect father-God would do at least this much . . . and probably more?" Jesus employs the same technique in this case to compare God to the unjust judge; he argues: "Don't you think a perfectly just God would do at least this . . . and probably more?" In Jesus' words: "(If even an) unjust judge (rewards persistence like this), will not God bring about justice for his chosen ones, who cry out to him day and night?" (18:6-7).

But there's a key word here we mustn't overlook: "justice." The widow's cause was just; the unjust judge knew that - that's why he finally gave in. If her cause were not just, the unjust judge would have told her: "You don't have a leg to stand on . . . so unless you give me a bribe, get outta my sight." Similarly with God. Jesus is not giving believers a blank check. Persistance only pays off when what we are asking for is just. And how do we define a "just case"? God is justice, so by definition a "just case" is in sync with God's will. Quoting from "the Lord's Prayer: "Your will be done" (Matt 6:10).

Jesus continues his tutorial on prayer with another parable; this one contrasting two prayers made in the temple: one by a Pharisee, the other by a tax collector. Both are Jews, who typically prayed standing, and looking up to heaven (18:13).

The Pharisee is bold . . . and loud . . . and prideful. He brags about his righteousness and how carefully he follows the oral law (18:11-12). He sounds just like those whom Jesus describes elsewhere as "hypocrites, (who) pray standing in the synagogues and on the street corners to be seen by men" (Matt 6:5). By contrast, the tax collector - considered a sinner by the Jewish religious establishment - bows his head in humility and says: "God, have mercy on me, a sinner" (18:13).

Jesus tells this parable to make a point to those like the Pharisees, "who were confident of their own righteousness and looked down on everybody else" (18:9). In Juke 5 Jesus said about the Pharisees: "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance" (5:31-32). And his message to the Pharisees in this parable builds on that idea: "Everyone who exalts himself will be humbled, and he who humbles himself will be exalted" (18:14).

Jesus said these same words in Luke 14:11; and that's been the point - more or less - of many of Jesus' teachings in Luke. Last week we observed that there's nothing we can do to make God owe us anything. Over and over Jesus has emphasized that the prideful exclusionism and legalism of the Pharisees is not what God wants. God wants a humble spirit and a contrite heart . . . as God also says through the prophet Micah: "What does the LORD require of you? . . . To walk humbly with your God" (Micah 6:8).

Jesus concludes: "(The tax collector), rather than the (Pharisee), went home justified before God" (18:14). The tax collector is the one following God's instructions to be humble.

And talk about those who "humble (them)selves" . . . there is no better example than a child of the 1st century middle eastern culture! In Luke 9, Jesus used a child to make the point: "He who is least among you . . . is the greatest" (9:48). And here in Luke 18, Jesus again uses children to make his point: "The kingdom of God belongs to such as these. . . . Anyone who will not receive the kingdom of God like a little child will never enter it" (18:16-17).

I've heard many sermons about what it means to "receive the kingdom of God like a little child." But from the context of Luke 18 . . . how can Jesus be talking about anything but humility? Quoting from the prophet Isaiah: "This is the one I esteem, (declares the LORD): he who is humble and contrite in spirit, and trembles at my word" (Isa 66:2). That's the childlike characteristic Jesus seeks.

So, in summary, these three stories in Luke 18 seem to illustrate - among other things - the continuing validity of the prophesy in Micah 6:8: "What does the LORD require of you? To act justly and to love mercy and to walk humbly with your God" (Micah 6:8).

All this leads smoothly into Jesus' interview with someone often called "the rich young ruler"; he asks Jesus: "What must I do to inherit eternal life?" (18:18). The bible does not identify the man as a Pharisee, but Jesus' response seems to indicate he is at least influenced by the Pharisees. Jesus tells him to do something which should have been obvious to any Jew: "You know the commandments: 'Do not commit adultery, do not murder, do not steal, do not give false testimony, honor your father and mother'" (18:20).

I have heard sermons claim great significance in the commandments Jesus does not mention here. That may be true, but that's not my point. I find it most interesting that both here and in the similar dialogue leading up to the parable of the Good Samaritan (cf 10:25), Jesus answers a question about eternal life by quoting Old Testament law. As Jesus is defining the New Covenant of the Messiah, he is not teaching new doctrines; he is clarifying the timeless Old Testament law, confirming that "it is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law" (16:17).

I like Matthew's version of the conclusion of this interview with the "rich young ruler":

"All these (commandments) I have kept," the young man said. "What do I still lack?" Jesus answered, "If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me." When the young man heard this, he went away sad, because he had great wealth (Matt 19:20-22).

Matthew's version makes it clear that the man is seeking a formula for salvation. The Pharisees offered such a formula: "follow the oral law, and you will be saved." Similarly, legalist churches today promise salvation through a formula for godly behavior - and they are just as wrong as the Pharisees. To the contrary, Jesus tells the young man: "There ain't no formula for salvation . . . but if you must have a formula for perfection, this is it: sell your possessions and give to the poor, . . . then come, follow me." Jesus is not stating this not as a requirement; he says it to someone seeking absolute assurance of salvation.

Yet Jesus goes on to say: "How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (18:24-25). This brings us back to that important point discussed in the last two lessons; Jesus said: "You cannot serve both God and Money" (16:13). It's hard for the rich to enter the kingdom of heaven because of the distraction of comfort and possessions. Jesus has "come to call . . . sinners to repentance" (5:31-32). Repentance means to turn one's life around . . . and rich people living in comfort often feel no need to do that; why change if you're comfortable? And Jesus' point is the same whether or not there was - as some claim - a small gate in Jerusalem called "the Eye of a Needle," that a camel entered only with great difficulty.

This confuses the crowd. They know the Pharisees believe wealth is a sign of God's blessing; and if Jesus questions the salvation of the rich . . . "Who then can be saved?" they ask (18:26). If the rich are not "right with God," then who is?

Jesus skirts the point; he doesn't answer the question in the context of the wealthy . . . he merely says: "What is impossible with men is possible with God" (18:27). Perhaps Jesus' meaning is best explained by the apostle Paul: "For all have sinned and fall short of the glory of God, . . . But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. . . . It is by grace you have been saved, through faith -- and this not from yourselves, it is the gift of God -- not by works, so that no one can boast" (Rom 3: 23, 5: 8; Eph 2:8-9).

But now Jesus confuses the apostles. Salvation is impossible for man? . . . only possible through God? What about them and the sacrifices they have made to follow Jesus?

"Peter said: 'We have left all we had to follow you!' . . . Jesus said, 'no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age and, in the age to come, eternal life'" (18:28-30).

Get full impact of what Jesus is saying: his followers will not only receive "eternal life" "in the age to come," they will also "receive many times as much in this age." The Christian life is not worldly suffering, followed by eternity in heaven; Christians live a good life here and now. We often overlook that. And sometimes we are distracted by the secular definition of the "good life": wealth, possessions, etc. We should always remember what Paul says to the Philippians: "I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do everything through him who gives me strength" (Phil 4:12-13).

But coming back to the idea that "what is impossible with men is possible with God" (18:27) . . . Jesus tells his apostles once again what's going to happen in Jerusalem:

Jesus took the Twelve aside and told them, "We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him. On the third day he will rise again." The disciples did not understand any of this. Its meaning was hidden from them (18:31-34).

To the apostles, the idea of Jesus' death is impossible . . . they think Jesus the Messiah will set up God's kingdom here on earth. But the idea of Jesus' resurrection is doubly impossible; they believe the resurrection of the dead occurs on the "last day" (cf Jn 11:24) when the Messiah sets up the kingdom. Jesus' words violate their paradigm and make no sense, but in less than 2 weeks, they will see that everything is possible with God!

Jesus then crosses the Jordan at Jericho - symbolically the same place Joshua led the Israelites across the Jordan to conquer the land God promised their forefathers. Jesus the Messiah represents a new conqueror en route to Jerusalem, where he will make a grand entrance as the Jewish Messiah. Jesus is now moving inexorably toward his destiny . . . as is graphically demonstrated by an episode with a blind beggar;

The beggar calls out, "Jesus, Son of David, have mercy on me!" (18:38). "Son of David" is a Messianic title - with the special implication of restoring the Jewish monarchy. The beggar is calling Jesus "King Messiah"! Jesus' disciples "who led the way rebuked (the beggar) and told him to be quiet" (18:39). Why? This is a crowd scene; who cares if a blind beggar is yelling at Jesus? But the disciples are probably concerned that the beggar is calling Jesus "King Messiah," and Jesus "strictly warned" his apostles "not to tell (this to) anyone" (9:21). The disciples leading Jesus don't want to be associated with anyone calling him "Messiah"; they want the man to shut up! It reminds me of 1968 when Ronald Reagan visited Charlottesville as Governor of California, and I had a band play "Hail to the Chief." I was soundly rebuked; that song is played only for the President; I was 12 years too early; and Reagan's advance men wanted no part of it!

But the blind beggar ignores Jesus' disciples; "he shouted all the more, 'Son of David, have mercy on me!'" (18:39). Why does he do this? You would think that - if he wants to be healed by Jesus - he'd follow the advice of Jesus' disciples. Wouldn't you? But the blind beggar is compelled to call Jesus Messiah; he can't control himself! It's like in next week's lesson: when the Pharisees tell Jesus to make his followers stop calling him Messiah, he answers, "If they keep quiet, the stones will cry out" (19:39-40). And in this way - just after Jesus crosses the Jordan - this blind beggar sets the tone for a major change in Jesus' ministry: he is now willing to identify himself as "Messiah."

We know that because Jesus acknowledges the blind man's address. "Jesus stopped and ordered the man to be brought to him. . . . When he came near, Jesus asked him, 'What do you want me to do for you?' 'Lord, I want to see.' . . . Jesus said to him, "Receive your sight; your faith has healed you.' Immediately he received his sight and followed Jesus, praising God" (18:40-43).

Jesus not only openly acknowledges himself as "Messiah" . . . he drives home the point by doing a God-like miracle of the kind prophesied for the Messiah (cf Isa 35:5). With Joshua, the walls of Jericho fell down to demonstrate God's power in action; and this miracle shows God's power is with the conquering Messiah approaching Jerusalem!

Next week we'll discuss Jesus' interview with Zacchaeus - perhaps his "final and definitive" comment on salvation for the rich. Then, on the day modern Christians call "Palm Sunday," he enters Jerusalem as Messiah in a triumphal procession. The web site will have step-by-step photographs of Jesus' Palm Sunday route - the real one along what's left of the old roads, not the one followed by the crusaders . . . and reinacted by formal processions at Eastertime.