A Fresh Perspective

When we read this parable (Luke 18:9-14), we are automatically prejudiced against the Pharisee. In fact, Luke turns us against the Pharisee in his introduction to the parable. Luke says that Jesus told this to some who trusted in themselves that they were righteous and regarded others with contempt (18:9). Right off we judge the Pharisee as bigoted, judgmental, exclusionary, self-righteous, condescending, and so forth. In the Synoptic Gospels, the Pharisees function somewhat symbolically or representatively of toxic religion or legalistic religion in general. So, we immediately distance ourselves from the Pharisee. In the original setting, when Jesus first told this story, this would have been reversed. The original hearer would have favored the Pharisee and been biased against the tax collector. We read the story as if the tax collector were a good guy; just someone who got caught up with the wrong crowd, while the Pharisee is a pinch-nosed snob. But it would have been ve

  The conclusion to the parable of the widow and unjust judge is a question: “When the Son of Man comes, will he find faith on earth?” (Luke 18:8). In this context, faith is not about believing certain things; rather, it is about being faithful to God’s cause in the world. Unfortunately, the major concern of many Christians relates to believing things about Jesus. Can you imagine why that would be important to God? Can you think of a good reason why believing things about Jesus would make much difference to God? Faith doesn’t depend on reason, but shouldn’t our faith be a reasonable faith? Surely, God cares more about how we treat one another than the specifics of our beliefs. More important than believing things about Jesus or even having faith in Jesus is the need to have the faith of Jesus , to be faithful to the cause (kingdom) of God in the world. To have the faith of Jesus means that we will love God and neighbor as ourselves, even if the neighbor is a Samaritan, eve

Luke interprets Jesus’ parable of the widow and the unjust judge (Luke 18:2-8) as a call to persistent prayer (18:1). But it’s not just any kind of prayer is it? Surely the prayer Luke has in mind is prayer for justice. “Grant me justice,” cries the widow. The reason it is a widow being treated unjustly is because in that culture widows were extremely vulnerable. They could not inherit their husband’s property, there were no social welfare programs in place, and for the most part there were no opportunities for independent employment. This is why some widows turned to prostitution—to survive. This is a story about justice. By justice, I do not mean, “getting what one deserves.” Unfortunately, that’s how some Christians understand it. If justice means getting what one deserves, then none of us should pray for justice; we should pray for grace. But that is not what is meant when the prophets and when Jesus talk about justice. The biblical term “justice” is equivalent to and

According to Jeremiah 29, apparently the Jewish exiles of the first deportation to Babylon were being led to believe that a return to Palestine was imminent. To counter this, Jeremiah sends a letter to the elders and leaders telling them to settle in Babylonia and to even pray and work for the good of the state: “But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” Jeremiah’s instruction runs counter to a theology of Jewish exceptionalism. He ties Israel ’s well-being to the well-being of society at large. This is nothing less than a call to invest in the common good. For Christians to be full participants in the common good, we have to relinquish Christian exceptionalism (the view that only Christians are God’s people and know God’s will). An inclusive faith recognizes our solidarity with and connection to every other person. News reporter and commentator Peter Arnett

The real tragedy in this story (Luke 16:19-31) is not simply that the rich man finds himself in misery. We all find ourselves in misery at some stage or at various stages in our lives.    I don’t believe hell is one particular place. I think it is many places, conditions, and experiences that we all have to live through in order to grow, to learn, to become more than what we are. We all have our “hells” to live through. As the Apostles Creed says, Jesus “descended into hell.” We all descend into hell. What is more tragic is living through these “hells” and failing to learn and grow. Now that is tragic. This story talks about a chasm that is fixed, where one can’t pass from one sphere to the other, but one can see across it. It’s important to see where we are, where we have been, and where we are going. Taking a good honest look at our past, our present, and where we are headed into the future is very important to real transformation and moral development.  I believe t

Luke’s introduction to the story of the rich man and Lazarus reads: “The Pharisees, who were lovers of money, heard all this [Jesus’ teaching about not being able to serve God and money—that money is a rival god] and they ridiculed him. So he said to them, ‘You are those who justify yourselves in the sight of others; for what is prized by human beings is an abomination in the sight of God’” (Luke 16:14-15). How did the religious leaders justify their love for and accumulation of money? It wasn’t that difficult. A number of Scriptures teach that material wealth is the blessing of God and that disease and impoverishment is the result of God’s judgment. If there were no Scriptures to support this view there would be no prosperity gospel preachers with huge empires. Joel Osteen would not have the largest church in America if he did not have Scriptures he could employ to justify his theology of wealth and material blessing. It’s in the Bible. It’s bad theology, but it’s in the Bible.

Growing up I often heard the story of the rich man and Lazarus in Luke 16 preached in revival services, usually on pack-the-pew night. The late Ken Chafin, well known in Baptist circles, told about a friend in college who use to preach a lot at small country churches. Chafin received cards from his friend saying something like: 35 saved in Rival at the Mossy Bottom Baptist Church . Chafin thought that was pretty good since they only had about 25 members. It ignited his curiosity, so he decided to go hear him preach. It was a Friday night and his friend’s sermon that evening was on the Great White Throne Judgment (the text coming out of the book of Revelation). The preacher was decked out in white: white suit, white tie, white shirt, white belt, and even white shoes. He thundered from the pulpit that if you didn’t become white as snow through the blood of the lamb you will find yourself literally in one hell of a predicament, a hell of fire and brimstone. Chafin said that h