30TH SUNDAY IN ORDINARY TIME (C)

For everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.

Lk 18:9-14

The parable is not a simile, nor a comparison, but an example which presents a behavior to be imitated or to be avoided. Cf. 12:16-21; 14: 28-32; 16: 1-8; 18:9-14.

v. 9 - He then addressed this parable to those who were convinced of their own righteousness and despised everyone else.

Jesus criticizes those who are secure in their justice (5:32; 15:7) and who want to show it off (16:15; 10:29). The parable is an appeal to humility (v. 14).

v. 12 - I fast twice a week, and I pay tithes on my whole income.

The Pharisee truly fulfills the practices of piety of his sect (5:33; 11:42) and he finds in them the security of his justice; but he expects nothing from God.

v. 13 - But the tax collector stood off at a distance and would not even raise his eyes to heaven but beat his breast and prayed, 'O God, be merciful to me a sinner.

What the publican says is true: he is a sinner. But this sincere confession opens him to God and to his grace.

v. 14 - I tell you, the latter went home justified, not the former; for everyone who exalts himself will be humbled, and the one who humbles himself will be exalted.

That justice which the Pharisee pretends to have acquired through his works, is a gift which only God can give (Phil 3:9).

This sentence (for everyone who exalts himself….) which we also find in 14:11 was probably put here by Luke in order to show that this parable is an invitation to humility.

29th SUNDAY IN ORDINARY TIME (C)

Then he told them a parable about the necessity for them to pray always without becoming weary.

Lk 18:1-8

vv. 2-5 – This parable was originally with Lk 11:5-8 to form a doublet. Their purpose was to invite us to persevering prayer. Other doublets can be found in: 5:36-38; 13: 1-5. 18-21; 14:28-32; 15:4-10.

v. 1 - Then he told them a parable about the necessity for them to pray always without becoming weary.

Pray always and pray without growing weary are Pauline expressions.

Pray always: 2 Thess 1:11; Phil 1:4; Rom 1:10; Col 1:13; and Philemon 4.

Pay without growing weary: 2 Thess 3:13; 2Cor 4:1.16; Gal 6:9; and Eph 3:13.

This prayer is centered on the eschatological return of Jesus. Lk 18:6-8 and Lk 17:20-27 (preceding discourse).

v. 2 - "There was a judge in a certain town who neither feared God nor respected any human being.”

This was not a judge under the Jewish Law. Ordinary disputes were brought before an elder. In matters of Jewish Law demanding arbitration, there were three judges. One judge is chosen by the plaintiff, the second by the defendant and the third, was independently chosen.

Therefore, the judge here was appointed either by Herod or the Romans. They were called Dayyaneh Gezeroth, judges of prohibition. However, they were popularly called Dayyaneh Gezeloth, robber judges because they demanded and received bribes.

v. 4-5 - For a long time the judge was unwilling, but eventually he thought, 'While it is true that I neither fear God nor respect any human being, because this widow keeps bothering me I shall deliver a just decision for her lest she finally come and strike me.'"

In the parables of Luke, characters often express their inner thoughts by means of a monologue: Lk 12:17; 15:17-19; 16:3; 18:4; and 20:13.

It seems that instead of “lest she finally come and strike me” the translation should be: “lest she pester me to death”. This is because it is the widow’s insistence that finally brought her justice.

v. 6 - The Lord said, "Pay attention to what the dishonest judge says.

Luke uses this title “Lord” 20 times in the narrative section. This count excludes the vocation use of “Lord”. Matthew (21:3) and Mk (11:3) use the title only once.

By using the title “Lord”, Luke wants to emphasize the mysterious majesty of Jesus.

v. 7 - Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them?

Luke does not hesitate to compare God to the dishonest judge. But in this case, comparison does not mean similar but different.

Also , he uses an “a fortiori” line of reasoning, that is, if dishonest judge acts this way, how much more will God act on your behalf.

This verse seems to be a reassurance in the face of seeming inaction of God regarding the evil in the world or the delay of the Parousia (Second Coming of Jesus). Cf. 2Pt 3:9 and Rev 6:9-11.

v. 8b - But when the Son of Man comes, will he find faith on earth?"

The coming of the Son of Man is a judgment that will happen in the indeterminate future. And therefore, will your faith be strong enough in the face of the delay of the Parousia?

The second half of verse 8 is independent of the parable. It refers to the apostasy that will grow until the end of time. This is a classic theme of eschatology. Cf. 2Thess 2:3 and Mt 24:10-12.

28th SUNDAY IN ORDINARY TIME (C)

Jesus, Master! Have pity on us!

Lk 17:11-19

v. 11 - As he continued his journey to Jerusalem, he traveled through Samaria and Galilee.

The mention of going to Jerusalem indicates that a new section is starting (17:11-19:28). We see the same sign post in 9:51 and 13:22.

The structure of Luke’s gospel is a journey to Jerusalem.

Examining the geography of Palestine, we should be surprised that the Jesus traveled through Samaria and Galilee. The order of Jesus’ journey should be Galilee and then Samaria. It is perhaps because of this error that some manuscripts attempted a correction by indicating instead that Jesus “traveled along the border of Samaria and Galilee”.

v. 12 - As he was entering a village, ten lepers met (him). They stood at a distance from him….

Those who were put under the classification as lepers were not only those af-flicted with Hansen’s disease but other kinds of skin diseases.

They are to live separated from the general population. They have to warn others of their presence by ringing a bell and shouting “unclean, unclean”. They are to keep themselves at a distance from healthy people – 50 yards if they are windward from them. Cf. Lv 13:46.

v. 13 - and raised their voice, saying, "Jesus, Master! Have pity on us!"

“Master” is used to translate “epistates”. This is common in Luke but the only time used by someone who is not a disciple. “Epistates” expressed a more profound faith in the authority of Jesus in contrast to “didaskalos” which is also used to translate “master” (Lk 5:5).

v. 14 - And when he saw them, he said, "Go show yourselves to the priests."

The priests were authorized to certify that a person has truly been healed and can, therefore, return to the community. Cf. Lv 14:2-3

v. 15 - And one of them, realizing he had been healed, returned, glorifying God in a loud voice.

To praise God and to give glory to God is the usual reaction of those present who witnessed a divine manifestation or a miracle. Lk 2:20; 5:25.26; 7:16; 13:13; 17:15.18.

v. 16 - He was a Samaritan.

Luke makes use of the Samaritan, the centurion, the non-Jew in order to provide an unexpected twist in the narration. It may be a way of indicating the acceptance of the gospel by the pagans.

27th SUNDAY IN ORDINARY TIME (C)

"If you have faith the size of a mustard seed, you would say to (this) mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you."

Lk 17:5-10

v. 5. And the apostles said to the Lord, "Increase our faith."

The apostles were the Twelve who were chosen from the disciples. They were sent to bring the good of news of salvation. The apostles are mentioned in the following passages in Luke: 6:13; 9:10; 11:49; 17:5; 22:14; and 24:10.

Matthew and John uses the term only once, while Mark uses it twice.

Unlike Paul, the gospel of Luke reserves the title “apostle” for the Twelve (Acts 14: 4.14).

v. 6. The Lord replied, "If you have faith the size of a mustard seed, you would say to (this) mulberry tree, 'Be uprooted and planted in the sea,' and it would obey you.”

Other texts read “sycamore tree”.

v. 8. “Would he not rather say to him, 'Prepare something for me to eat. Put on your apron and wait on me while I eat and drink. You may eat and drink when I am finished'?

An alternative translation to “put on your apron” is “gird your loins”. It actually means to take the folds of your garment (long tunic) and tie them at the waist. This is done to facilitate movement when one works.

This was how the Passover was celebrated (Ex 12:11). Although it originally pointed to the hurried departure of Israel from Egypt, it took on a new meaning—readiness to meet the Messiah who was coming.

v. 10. “When you have done all you have been commanded, say, 'We are unprofitable servants; we have done what we were obliged to do.'"

The disciple is reminded that no one is indispensable in the service of the Lord.