Nineteenth Sunday In Ordinary Time
LUKE 12:32-48
In the strange mixture of topics in chapter twelve, the author switches from topics found in Matthew’s Sermon on the Mount, or in Luke’s own version called the Sermon on the Plain, to topics that fit better into Jesus’ discourse on the end times. Luke’s version of Jesus9 final discourse is found in Luke 21. Some of the material of today’s gospel will be reused in that discourse. The Lucan Jesus begins, ‘Tear not. Little Flock, for it is your Father’s good pleasure to give you the kingdom.” What kingdom? Luke never defined what he or Jesus meant by the kingdom. This saying attributed to Jesus echoes Daniel 7:27, where an everlasting kingdom is promised to the Saints of the Most High.
This title refers to those Jews who patiently waited for God to intervene and drive out the occupation forces of the Syrian government about 165 B.C. By using this setting from the Book of Daniel, Luke counsels his Christian community to a kind of non-aggressive existence to await God’s intervention. The directions that follow fit into such an interpretation. Therefore, according to Luke, Christians are directed to “sell your possessions, give alms, provide yourselves with treasures that do not grow old, a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.” Most of this is understandable except the warning against destruction by moths. It was customary for wealthy people to buy costly garments as a form of investment. Gold and silver coins could be buried as security against economic distress. An attack on costly apparel by moths was more difficult to avoid. Burying costly clothing was not an acceptable option. In Jeremiah 13, the prophet buries his underwear, a not so costly item. When he digs them up, they were “spoiled, good for nothing.”
And speaking of underwear, a parable about watchfulness follows, and begins, “Gird you loins and light your lamps.” Girding one’s loins generally means being prepared for activity by being dressed. Christians are compared to slaves who await the return of their master. If he finds them watching for him, he will “gird himself, have them recline at table, and wait on them.” One instinctively thinks of Jesus at the Last Supper in the Gospel of John. Jesus “rose from supper, laid aside his garments, and girded himself with a towel . . . to wash the feet of his disciples,” John 13:4-5. The Lucan Jesus adds a blessing for his watchful slaves, “Blessed are those servants,” who were watching no matter at what time of the night the master arrived.
Luke changes metaphors or symbols as he adds another parable. If the master of a house knows at what hour a thief will arrive, he will be watching, and not permit an invasion of his home. Then the application of this second parable. “You also must be prepared, for at an hour you do not expect, the Son of man will arrive.” This gospel reading began with a reference to Daniel 7 and ends with a reference to Daniel 7. The term “Son of man,” as used in Daniel 7, was a symbol for the “Saints of the Most High” to whom an everlasting kingdom was promised, as noted above. By the time the gospels were written, the symbol “Son of man” had evolved into an expected deliverer of his people. The gospels applied this new meaning to Jesus. Thus a warning to be ready for the final appearance of Jesus as our judge. Luke was not the first New Testament author to compare the return of Jesus to an invasion by a thief at night. Paul was the first, in 1 Thessalonians 5:2.
Simon Peter, spokesperson for the disciples, asks if this parable, the parable about the master of a house watching for a thief, was meant for them or for all. Luke adds another parable. His vocabulary indicates that the second parable applied to those given authority in the Christian community — today called “Servant-Leaders.” They are the “faithful and prudent stewards," whom the master puts in charge of his servants to distribute the food allowance at the proper time.” Luke warns that those “stewards” who abuse their position by treating the master’s servants harshly, will be beaten either severely or lightly, depending on what they deserve. The application of the parable follows. “Much will be requireed of the person entrusted with much, still more of the person entrusted with more.”
WISDOM 18:6-9
The Book of Wisdom, of Jewish-Egyptian origin, is attributed to an unknown Jew of Alexandria who reviews the history of the Exodus. This reading was chosen because it echoes the gospel’s theme of watchfulness and obedience to instructions.
HEBREWS 11:1-2. 18-19
The author defines faith, “the assurance of things hoped for, the conviction of things not seen.” With this definition in place, he speaks of Abraham’s faith shown in his response to God’s call to leave his country and go into a strange land, where he lived in tents. So did his son and grandson, Isaac and Jacob. His faith was so great that he was able to generate a son, even though he “was as good as dead” in that respect, and his ancient wife Sarah was sterile. (Were this not the Scriptures and were this not a discourse on faith, one might find amusing this description of Abraham’s prowess!) Nevertheless, thru his faith he and Sarah had descendants “as numerous as the stars or the sand on the seashore.”
