Reader’s Guide: “The Word for Today” Friday, February 22, 2013 Read – Luke 12:13-48 Only Luke tells the parable of the rich fool who mistakes his prosperity as the source of security. The parable fits much of Luke’s theology. We have noticed how Luke is concerned for the poor. But at a deeper level – Luke’s true concern has to do with the threat of wealth. That is the point of this parable. This man is not to be faulted on moral grounds. He is not a wicked man and there is nothing to condemn him regarding how he has obtained his wealth. In fact he is greatly blessed! His problem is that he does not know where to place his trust. He comes to the perilous conclusion that his wealth will give him security. Wealth has the sneaking power to do that. We can learn much from this man – and from Luke. In a country that knows such prosperity as ours, we would do well to pay attention to what Luke is telling us about the dangers of wealth. It is one thing to be thankful to God for God’s abundant blessings – and to know that because they are blessings of God they are to be well managed and shared with others. It is quite another thing to become so used to be well off that we are put to sleep by our prosperity – that we begin to think that somehow we are to credit for what we have done and that if others would simply do better they would share our benefits. We have encountered a few of these passages in Luke where only Luke tells the story. They have some things in common. The Pharisee, Simon who invited Jesus to his dinner, does not see the truth that it is those who know they are dependent on God are the ones who love the more. The lawyer who seeks to justify himself is left to bear witness that the Samaritan is the true neighbor. Even in a few places where Luke shares material with Matthew the emphasis is subtly modified so that the dangers of wealth are made plain – it is true, says Luke that the ones who are blessed are the poor – because they know they are dependent on God who will supply their needs! The theme is continued in the next section of Luke’s gospel – a section he shares with Matthew (Luke 12:22-34 = Matthew 6:19-33). We might notice that Luke and Matthew tell this story in slightly different orders. Matthew begins where Luke ends. In fact, the first part of Matthew is often viewed as a separate saying . Both Matthew and Luke warn against accumulating treasure on earth as if that treasure will bring security. Both warn us that where our treasure is there will our heart be also. There is of course much wisdom in that warning – we are apt to think that if we can just get our heart right our treasure will follow. The opposite always proves to be true – what we treasure leads our heart! Like the parable of the rich fool, the point Luke is reinforcing is that worry and concern about needful things on earth comes mostly from the false belief that those things can bring peace and security. It is easy to be caught in that trap – in fact if we are honest most of us have to admit that we are caught there. We worry! Luke makes a bold claim – it is God’s good pleasure to give us the kingdom – to give us the life we need. Again, we can learn much from Luke – as we can from Matthew. In the next section Luke strikes out on his own once again – only Luke tells the parable about the waiting servants who are anticipating their master’s return from the marriage feast. There are similar parables in Mark and Matthew that we will get to later. Perhaps what Luke has done is to present a variation on one of those other similar parable he will also share later – likely he had more than one parable at his disposal in his sources and saw value in sharing all of them with his readers. In the midst of the parable Luke picks up the source he shares with Matthew – and perhaps reflects on what he finds in Mark since Luke abbreviates Mark’s warning to be ready at all times (Mark 13:32-37). It is significant to notice that Luke drops out these words of Mark when he is talking about being watchful at the end (Luke 21:34-36). Luke’s words are much closer to Matthew’s (Matthew 24:43-51 = Luke 12:39-46). Matthew is basically following Mark at this point expanding upon Mark’s warning. It is interesting to notice that Matthew takes these word in his “Q” source which he shares with Luke as being said by Jesus near the end of his life – Luke understands them to come from a much earlier time before Jesus is in grave danger. Luke sums up this warning with some words only found in his gospel. They are confusing and trouble words for many. Luke’s words about receiving a severe beating if one should have known better but failed to act properly are harsh. And his words that even those who did not know better will receive a lesser beating sound strange – why would someone be beaten who could not possibly know better? Readers of Luke have puzzled over his words at this point. However, his final words ring true – to whom much is given much is required. There is nothing ambiguous about that!