Today's text can be read here: Luke 19:11-27
The stage is set now for Luke to tell of Jesus' entry into Jerusalem for the last time (Luke 19:28-44). Each of the four gospel writers chooses to introduce his account of the Jerusalem entry with a different event from among those that occurred in the last days before that entry, in order to highlight the entry in his own way.
Mark (followed by Matthew) introduces the entry with the story of Jesus' giving sight to blind Bar-timaeus in Jericho (Mark 10:46-52; Matthew 20:29-34). John introduces it with the dramatic story of Jesus' raising Lazarus from the dead in Bethany-beyond-Jordan, and the jealous enemies of Jesus seeking to kill Lazarus in order to destroy the evidence of Jesus' Messiahship (John 11; 12:1-11). But Luke chooses the account of Jesus telling this parable, which was intended (as verse 11 tells us) to correct the expectation by the crowds in Jericho that Jesus would enter Jerusalem, be immediately and universally recognized as the Messiah, and would introduce the world-conquering Kingdom of God. In other words, it was to be a cautionary tale, and a kind of corrective to the potentially false impression that might otherwise be made by the entry story which follows.
Jesus' main point in this parable—there are other subordinate ones, but we should not let them distract us from the main one—is that the Kingdom of God in its full meaning will not come until he returns in glory to establish his reign at the end of "history". That is still ahead for us all. The parable is about a man entitled to be king, who goes to receive his crown from the emperor, but whose enemies send a delegation after him to the emperor declaring their opposition to him as king. They absolutely refuse to have him as their king. But the emperor decides to make him king anyway. And when he returns, he rewards those who wanted him to be king and punishes with death those who opposed him.
The story is modeled on a real event that occurred in 40 BC, when an embassy of Jews was sent to Rome to unsuccessfully contest the immanent naming of Herod the Great to be King of Judea.
It has been long recognized by scholars that Jesus often resorted to parables when he was speaking about the eventual reaction to him by the Jewish people of his time. It may have been that he deliberately used veiled language in order to avoid inciting the crowds of sympathetic listeners against their leaders in Jerusalem. Jesus did not want a popular uprising on his behalf that would lead to violence and loss of life. But he did want his followers to be prepared for what was coming (see similar warnings in John 13 and 14), and to be reassured that what looked like a disastrous defeat for him and his gospel in the crucifixion, would lead to an eventual triumph. In some stories of this type the figure representing Jesus was actually killed (see the parable of the tenants in Luke 20:9-15). In this parable the nobleman who goes to the emperor for installation as king of his country is not actually killed, but he is rejected.
This is the main point of the story. But as I said, there is also a subordinate "plot" running along with it: how the man who returns in power as the king deals with those who have supported him. While he was away, he entrusted to them funds to invest. This theme we have seen earlier in Luke: servants rewarded for good use of the resources entrusted to them and one servant rebuked for poor use. Here that theme is repeated, but in keeping with the story theme about a returning king, the reward is rule over villages in the kingdom. This reminds us of Jesus' promises to his apostles that, when he returns in glory, they will sit on thrones, ruling the twelve restored tribes of Israel in his kingdom. It also reminds us of St. Paul's teachings about rewards given by Jesus in our Afterlife for faithful service in the present one (see 2 Corinthians 5:9-10).
The main plot and the subordinate one give us a full picture of what the disciples should expect in the coming days and years: Jesus' upcoming experience in Jerusalem would end in apparent failure: his rejection, trial for blasphemy, and execution by crucifixion. But would be followed by resurrection and ascension to the throne of God (going to the "far country" to receive a kingdom). This would be followed by a period of discipleship with the king in absentia, an opportunity to use the gifts and the Scripture that he left behind for us, and ultimately by his bodily return in glory to Earth to reward his faithful believers and punish those who oppose and reject him.
What a gift our Savior gave to his followers in these teachings on the eve of the tumultuous and potentially confusing events of the upcoming Passover Week in Jerusalem! And what a gracious gift he has given to us in the gospels to help us keep a clear picture of history in the midst of these tumultuous and frightening days we live in! We need to hear this message loud and clear: Jesus is in absentia, but he is in control. God has crowned him King in Heaven, and his return may be delayed, but could occur at any moment. Many around us send messages to God in many ways, saying they do not want Jesus to rule over them. But God has made up his mind about that: Jesus is already King in Heaven, and he will inevitably become King on Earth. Now is the time to support him and to give him your loyal service, using the gifts he has given us.
Courage, brothers and sisters! Marana tha "O Lord! Come!"
No comments:
Post a Comment