With his disciples, Jesus left Jerusalem and crossed to the east side of the Jordan, heading for the location where John the Baptist first started his activity. (John 10:40) During the time Jesus was there, many people came to him. They acknowledged that, although John the Baptist did not perform a single sign, everything he had said about Jesus was true. Therefore, many of the people there believed in Jesus. (John 10:41, 42)
Seemingly, Luke 13:23-17:10 relates to the time intervening between his leaving Jerusalem and his return to Bethany after the news about the death of Lazarus was brought to him. (John 11:1-3) According to Luke 13:22, Jesus was heading for Jerusalem. Then, in Luke 17:11, mention is made of his again going to Jerusalem. In the narration that follows Luke 13:22, no comments are included about what happened in Jerusalem, suggesting that the account does not relate anything concerning Jesus’ activity in the city. Only John 10 tells about Jesus’ being in Jerusalem for the Festival of Dedication, and this appears to have been the reason for his going to the city, as mentioned in Luke 13:22.
On one occasion, someone asked Jesus, “Are those being saved few?” He did not answer this question directly, providing neither an affirmative nor a negative reply. Instead, he emphasized the importance of individual action, struggling to enter through the narrow door. Jesus then added, “Many, I tell you, will seek to enter but will not be able.” (Luke 13:23, 24; for additional comments, see the Notes section.)
To illustrate the need for immediate action in putting forth diligent effort to be among those who would gain divine approval, he related a parable. Once the owner of the house has gotten up and locked the door, he will not respond to a knock and the request, “Sir, open to us.” His reply will be, “I do not know from where you are.” They will then protest, “We ate and drank in front of you, and you taught in our streets.” He, however, will not acknowledge them as having any relationship with him, saying, “I do not know from where you are. Depart from me, all you workers of iniquity.” (Luke 13:25-27)
As rejected ones, they would weep and gnash their teeth. In vain, they would try to suppress their bitter tears on account of their great loss, for they would then see Abraham, Isaac, Jacob and all the prophets in God’s kingdom but would find themselves cast outside. Yet, from distant eastern, western, northern and southern regions, people who were not descendants of Abraham, Isaac, and Jacob would come to be part of the kingdom or enjoy the blessings associated with being in the realm where the Most High is Sovereign. The privilege extended to them would be comparable to being able to recline as at a meal or banquet with the king and other honored guests. Those who seemed to be first, the descendants of the Hebrew patriarchs, would prove to be last or lose out, whereas the non-Jewish peoples who appeared to be last, as persons without hope or God, would seize the opportunity to become part of God’s realm upon hearing the message about Jesus, the king by his Father’s appointment. In this way, the last would become first. (Luke 13:28-30; see the Notes section for additional comments.)
Notes:
Chapters 3 through 14 of 4 Esdras (in the Appendix of the Vulgate and 3 Esdras in Slavonic Bibles) are commonly considered to be a Jewish work composed after the destruction of Jerusalem in 70 CE. In this section, the belief that few will be saved is expressed. God is quoted as saying to Ezra, “I will rejoice over the few who shall be saved, because it is they who have made my glory to prevail now, and through them my name has now been honored. I will not grieve over the great number of those who perish; for it is they who are now like a mist, and are similar to a flame and smoke—they are set on fire and burn hotly, and are extinguished.” (2 Esdras 7:60, 61, NRSV [Common Bible]; 4 Esdras 7:60, 61, Vulgate Appendix) This may reflect the commonly held belief in the first century that few would be saved.
Jesus, however, did not say that few would be saved, as that could easily have led some to conclude that there was no opportunity for them. In his not suggesting that many would be saved, Jesus avoided intimating that one’s being part of God’s realm required only limited effort. Instead, his answer served to emphasize both the need for a struggle and the urgency of commencing that struggle before it would prove to be too late. For one to believe in Jesus, to follow him, and thus to become part of God’s realm would not be an easy course, as one could face opposition from and rejection by close family members, friends, and acquaintances. Therefore, to believe in Jesus and to act in harmony with faith called for a struggle or real effort. It meant pursuing a life of compassionate concern for others and of uprightness in attitude, word, and action. At the same time, this exemplary life of faith could lead to persecution, much suffering, and even death.
It should be noted that those who heard Jesus’ words would have recognized Abraham, Isaac, and Jacob as their forefathers, and would have understood all the prophets to have been the faithful Hebrew prophets of past centuries. Jesus portrayed the reward of those who responded in faith to him under the figure of being honored guests at a meal or banquet in the kingdom of God. (See Matthew 8:11, 12, where Jesus expressed the same thought.)
As tetrarch, Herod Antipas ruled over Galilee and Perea. While Jesus was on the east side of the Jordan River (in Perea), certain Pharisees told him to leave the area, saying that Herod wanted to kill him. Their warning, whether based on rumor or fact, appears to have been designed to intimidate Jesus. With apparent reference to Herod’s cunning or craftiness, Jesus called him “that fox” and told the Pharisees to say to him, “Behold! I am expelling demons and completing cures today and tomorrow, and on the third [day] I am finished.” (Luke 13:31, 32; see the Notes section for additional comments on verse 31.) His reply to the Pharisees suggested that only a short time remained for him to complete his work and that no threat to his life would interfere with his doing so.
To indicate that his mission would be completed at Jerusalem and that he would die there, Jesus told the Pharisees, “I must travel today and tomorrow and the next day, for it is not allowable for a prophet to be killed outside of Jerusalem.” Over the centuries, the inhabitants of Jerusalem had made themselves bloodguilty. Therefore, Jesus referred to the city as having killed the prophets and stoned those whom God had sent. Although he knew full well what lay ahead for him, Jesus still felt great compassion for the people of Jerusalem and, in fact, for all of the Jews. He had often wanted to gather them like a hen gathers her chicks under her wings, providing care and protection. The people, however, did not want this, rejecting his love and concern for them. (Luke 13:33, 34)
Their failure to put faith in him would lead to serious consequences. The “house” that would be left to them probably meant the temple, suggesting that no longer would the Most High regard it as his house. Without a sacred status, the temple would eventually come to ruin. (Luke 13:35; see the Notes section for additional comments.)
As for the people, they would not see Jesus again until they acknowledged him as “blessed” and as coming in his Father’s name or as representing him. It appears that God’s Son here referred to his future return in glory that would occur at a time known exclusively to his Father. Only believers would then welcome Jesus, pronouncing him blessed, whereas those persisting in unbelief would give way to lamentation. Although their “house” would be left to them and so neither it nor they would have any special standing with God, the people would not be debarred from accepting Jesus in faith and being among those who would acknowledge him as the one coming in his Father’s name.
Notes:
In Luke 13:31, the words “in that hour” are to be understood as meaning “at that time.” This would have been after Jesus had been questioned about whether those being saved would be few.
It is most unlikely that the Pharisees would have told Jesus to leave Galilee, as it had been his area of residence since early childhood and where he primarily carried out his activity. This serves to confirm the location to have been Perea, the only other region under the control of Herod Antipas.
In their renderings of Luke 13:35, a number of translations make the reference to the temple specific. “Now your temple will be deserted.” (CEV) “Look! There is your temple, forsaken by God.” (REB)
When Jesus accepted an invitation from a leader of the Pharisees to share a meal on the Sabbath, he came under careful scrutiny. The invited Pharisees and legal experts appear to have been intent on watching Jesus in an effort to find fault with him. Also among those at the house, perhaps in the courtyard, was a man with dropsy. This man must have been seriously afflicted, with very noticeable swelling of his legs, feet, hands, and arms. He does not appear to have been a guest or a resident of the home, for he left before those invited started to eat. Possibly he had heard that Jesus would be eating at the Pharisee’s house and decided to go there, hoping that Jesus would cure him. (Luke 14:1, 2, 4, 7)
Jesus asked the Pharisees and legal experts whether it was allowable to heal on the Sabbath or not, but they said nothing. He then took hold of the man, cured him, and sent him on his way. Aware that the Pharisees and the legal experts did not consider it lawful to perform a cure on the Sabbath, Jesus endeavored to correct their wrong view with a question, asking them who among them would not immediately rescue a son (donkey, according to other manuscripts) or a bull that had fallen into a well on the Sabbath. His question left them with nothing to say in rebuttal. (Luke 14:3-6)
Observing that the invited guests were choosing the most prominent places on the couches arranged around the table, Jesus used the occasion to teach, seemingly drawing on the admonition set forth in Proverbs 25:6, 7. (See the Notes section.) When, for example, one is invited to a wedding banquet, Jesus recommended that one not occupy the most prominent place. The person choosing the foremost position risked having the host request that he move for a more distinguished guest and being embarrassed and disgraced upon having to recline in the lowest place. The individual selecting the lowest place, however, would more likely be honored in front of all the other guests, with the host asking that he move to a higher place. Jesus then made the application that persons who exalted themselves would be humbled, whereas those who humbled themselves would be exalted. (Luke 14:7-11)
The Son of God also used the opportunity to convey an important lesson to his host. Instead of just inviting friends, brothers, relatives, or wealthy neighbors for a meal or banquet, with the probability that they would reciprocate in kind, Jesus exhorted his host to invite the poor, the crippled, the lame, and the blind who were in no position to arrange a feast for others. This would result in his experiencing the superior happiness that comes from giving and the assurance of repayment when the upright are raised from the dead. (Luke 14:12-14)
Jesus’ mention of the “resurrection of the righteous” prompted one of the invited guests to say, “Fortunate [is] anyone who will be eating bread in the kingdom of God!” (Luke 14:15)
In response, Jesus related a parable. A man prepared a banquet for many guests. He sent out his slave to tell the invitees to come, for all preparations had been completed. They, however, declined the invitation, offering excuses for not being able to come. One invitee did not want to come because he had just bought a field and needed to leave to look at it. Another one begged off so that he could try out the five yoke of cattle he had just bought. Still another one said that he could not come because he had just married. Upon hearing his slave’s report about the invited ones, the master became angry and instructed his slave to go out quickly into the squares and the streets of the city and invite the poor, the crippled, the blind, and the lame. After following through on his master’s instructions, the slave told him that there still was room for more guests. The master then directed him to go out into the roads and the walled or fenced lanes or paths, compelling people to come to the banquet. He wanted his house to be filled with guests. The master then expressed his determination that none of those originally invited would have a taste of his banquet. (Luke 14:16-24)
By means of this parable, Jesus revealed that those first offered the opportunity to be part of the kingdom of God would fail to seize it. As God’s people, the Jews were fully aware of the promise extended to them that, if obedient to the law, they would come to be a royal priesthood and a holy nation. (Exodus 19:5, 6) As evident from the Pharisee’s expression about the kingdom of God, they knew about the prospect of becoming sharers in future blessings and privileges. Yet, when Jesus made his appearance as the promised Messiah and the people had the opportunity to become part of the realm where the Almighty is Sovereign and Jesus is the one whom he appointed as king, they acted like those who excused themselves from acting on the invitation.
They generally believed that afflicted persons suffered on account of their sins. Therefore, the poor, the crippled, the blind, and the lame could well represent those among the people who were not regarded as the usual recipients of divine favor. It was, however, the tax collectors and others with an unsavory reputation as sinners who repented and acknowledged Jesus as their king.
In time, the invitation to become part of God’s realm went to non-Jewish peoples in widely scattered regions They proved to be like persons on the roads and the walled or fenced lanes and who had to be compelled to come to the banquet. They would have considered themselves undeserving of the inestimable privilege being opened up to them, requiring that they be persuaded that their sins would be forgiven and that they would be welcomed as approved into the realm where the heavenly Father reigns through his Son.
The parable also indicated that failure to respond would lead to loss. None of those originally invited but who rejected the opportunity would be among those to partake of the food.
Notes:
At meals or banquets, couches were arranged around three sides of a table. The side left open provided access for the servants, who would bring the food and serve those eating. The foremost place on a couch was the first position, with no one else being in front. Furthermore, each couch had its own ranking of importance.
When partaking of food, the host and his guests would recline and support themselves on their left side. They would then eat food with their right hand.
Proverbs 25:6, 7 (NRSV) reads, “Do not put yourself forward in the king’s presence or stand in the place of the great; for it is better to be told, ‘Come up here,’ than to be put lower in the presence of a noble.”
Large crowds often accompanied Jesus as he traveled from place to place. One of these times, he used the opportunity to tell the people that choosing to be his disciples required greater love for him than for family members. (Luke 14:25, 26)
“If anyone comes to me,” said Jesus, “and does not hate his father, mother, wife, children, brothers, sisters, and even his own soul [himself], he cannot be my disciple.” (Luke 14:26) In this context, “hate” basically means to love to a lesser degree, with this strong term serving to contrast the greater love for Jesus that a disciple would be called upon to have. When the wishes and objectives of close family members ran counter to the example and teaching of God’s Son, his disciples would not go along with them, thereby demonstrating their superior love for him. To remain loyal to him, Jesus’ disciples would even be willing to face death. The individual’s love for him would therefore prove to be greater than that for his own soul or for himself.
Stressing that discipleship would not be an easy course, God’s Son said that a person could not be his disciple unless he carried his own beam (staurós) and followed him. (Luke 14:27) In the Roman world, crucifixion was regarded as the worst form of punishment. The condemned man would carry the beam (to which he would later be tied or nailed) to the place of execution. There he would be mocked and die a slow, excruciating death. For one to carry the beam as a disciple of God’s Son would mean pursuing a course that entailed reproach and suffering for his sake.
Choosing to become a disciple of God’s Son demanded serious consideration. Jesus illustrated this in terms his listeners could readily understand.
A man who planned to build a tower would first have to calculate the expense to determine whether he could afford to do so. If he failed to evaluate the cost and then laid a foundation for the tower and was unable to complete the project for lack of funds, he would be subjected to ridicule. Observers would say that he “began to build but was unable to finish.” (Luke 14:28-30)
Similarly, a king who was about to march out to battle with another king would have to consider carefully whether he could gain the victory with 10,000 men when having to face an opposing force of 20,000. If he recognized that this would not be possible, he would send a delegation of ambassadors to the other king to sue for peace, doing so while the superior force was still far away. (Luke 14:31, 32)
Jesus did not minimize the great cost that being his disciple involved. It could mean the loss of close family members, possessions, and even one’s own life. As Jesus expressed it, a person could not be his disciple unless he was willing to give up all his belongings. (Luke 14:33)
When next referring to salt, the Son of God appears to have been illustrating that his disciples needed to have the desirable attributes of this substance. Salt is good, for it can be used for seasoning and as a preservative. Those who heard Jesus used an impure salt that could become tasteless. Under humid conditions, the sodium chloride could progressively leach out, rendering the substance useless for flavoring and as a preservative. People would then discard it as a worthless substance, for it would not add anything beneficial to the soil and could not serve as fertilizer. (Luke 14:34, 35)
Thereby Jesus implied that his disciples needed to be a force for good, counteracting the tendency toward moral decay among their contemporaries and contributing to making life more pleasant for others. This would require that they continue to live exemplary lives and prove themselves to be kind, compassionate, and impartial in their dealings with fellow humans. If any of his disciples would cease to exercise a wholesome influence on others, they would reveal themselves to be like salt that had become worthless. That Jesus wanted those who heard him to think seriously about how his words applied to them is evident from his concluding words, “Let the one having ears for hearing, hear.” (Luke 14:35)
Notes:
At the time Jesus sent out the twelve apostles, he included comments about the necessity of having greater love for him than for family members and concerning the requirement of carrying the “beam.” (Matthew 10:34-39)
On earlier occasions, Jesus also referred to salt when teaching about the qualities his disciples needed to have. (Matthew 5:13; Mark 9:50)
Numerous tax collectors and others with a bad reputation approached Jesus to listen to him. Observing this, certain Pharisees and scribes grumbled, referring to him disparagingly as one who welcomed sinners and ate with them. Thereby these faultfinders implied that Jesus enjoyed associating with persons of ill repute. In response, he related three parables, revealing his noble objective and exposing the error of the Pharisees and scribes. (Luke 15:1-3)
Who among them with 100 sheep would not leave the 99 in the wilderness, or a pasture away from human habitation, and search for the one lost sheep until he found it? Those to whom this question was directed would have known that several shepherds commonly pastured their respective flocks in a particular area, and that the one who searched for a lost sheep would have made arrangements for his flock to be watched. For the man to have completely abandoned his flock while searching for a lost sheep would have meant exposing the whole flock to danger. A caring shepherd, however, would do everything possible to find his lost sheep. (Luke 15:4; see the Notes section about Jesus’ use of the same parable on an earlier occasion.)
Upon finding it, he would put it on his shoulders and be filled with joy. Jesus’ reference to the man’s putting the lost sheep on his shoulders would have been understood as an act of tender care for a helpless lamb. (Luke 15:5)
After returning home, the shepherd would tell his friends and neighbors to rejoice with him for having found his lost sheep. Applying the lesson of the parable, Jesus said that there would be “more joy in heaven over one sinner who repents than over 99 righteous persons in no need of repentance.” (Luke 15:6, 7) The Pharisees and scribes would have regarded themselves as righteous, believing that, unlike the tax collectors and others who were known as sinners, they had no reason to repent. They, however, also needed to make changes. Their grumbling about the attention Jesus gave to tax collectors and sinners revealed that they lacked love and compassion. In “heaven,” though, where God and his angels are, there would be rejoicing over just one repentant sinner.
A woman with ten drachma coins lost one of them. Would she not light a lamp and sweep her house, carefully searching for the coin until she found it? (Luke 15:8)
This kind of effort would have been understandable, as a drachma equaled the daily wage of a common laborer. Moreover, if Jesus intended to represent the coin as part of a set, it would have been understood as serving for ornamentation.
Most homes in the first century were small, and the windows allowed very limited light to enter. Therefore, even during the day, a lighted oil lamp would facilitate the search. A coin could easily blend in with the clay floor, and it would usually be necessary to sweep the entire house to locate it.
Upon finding the coin, the woman would inform her friends and neighbors, inviting them to rejoice with her. Likewise, there would come to be great joy among the angels of God “over one sinner who repents.” (Luke 15:8-10)
Having come from the realm above, Jesus could authoritatively speak about the angels. Their rejoicing is truly remarkable. Unlike the Pharisees and scribes, they are indeed righteous and holy or pure in all respects. Yet, they do not look down upon humans or make unfavorable comparisons with their own record of unwavering faithfulness to God. They do not begrudge repentant men and women the great honor of coming to be part of the realm where the Most High is Sovereign and to have an intimate relationship with him and his Son. The angels have real love for humans who are constituted children of God and brothers of Christ through their faith in him. Their magnanimous spirit contrasts sharply with that of the murmuring Pharisees and scribes.
Finally, Jesus related a parable about two sons. The younger one asked his father for his share of the inheritance. His father then divided the property between the two sons. Shortly thereafter the younger son took everything he had and traveled to a distant country, where he began leading a debauched life and eventually exhausted all his resources. When a severe famine occurred, he was forced to become a hired laborer for a citizen of that land, who sent him into his fields to tend the pigs. The younger son craved to be “filled with” the pods (or, according to other manuscripts, he “filled his belly” with the pods) on which the pigs were feeding, and no one would give him anything. (Luke 15:11-16)
In his desperate state, the son came to his senses. He began to think about his father and how his hired men were better off than he was. They had plenty of bread to eat, whereas he wasted away on account of the famine. He, therefore, decided to return to his father and acknowledge his guilt, “Father, I have sinned against heaven and before you. I am no longer deserving of being called your son. Let me be like one of your hirelings.” He then made the long journey to his father’s home. (Luke 15:17-20)
While still some distance from his father’s house, his father recognized him and felt pity for him. He ran toward his son, embraced him, and kissed him. As he had previously resolved, the son acknowledged having sinned against heaven and his father, asking only to be treated like a hireling because of his unworthiness to be called his son. (Luke 15:20, 21)
The father welcomed him with compassion, love, and joy. He quickly directed his slaves to bring out the best robe and clothe his son with it, and to put a ring on his finger and sandals on his feet. They were to slaughter a calf and prepare a meal so that all could enjoy themselves. The father expressed his reason for rejoicing, “This son of mine was dead but has come to life again; he was lost but has been found.” A joyous celebration followed. (Luke 15:22-24)
When the older son returned from having worked in the field, he heard music and the rhythmic movement of dancing feet coming from the house. He summoned a nearby servant to come to him and asked about the reason for the celebration. “Your brother has come,” said the slave, “and your father has slaughtered the fattened calf, for he got him back well.” (Luke 15:25-27)
This angered the older brother, and he chose not to enter the house. His father then came outside, pleading with him to share in the joy of the occasion. The older son protested, telling his father that he had slaved for him many years and had not disobeyed him. “Yet,” the son continued, “you never gave me even a young goat to enjoy with my friends. When, however, this son of yours who consumed your means with harlots came back, you slaughtered the fattened calf for him.” (Luke 15:28-30)
Reasoning with his son, the father responded, “Child, you always are with me, and all I own is yours, but we must enjoy ourselves and rejoice, for this brother of yours was dead but has come to life, and he was lost but was found.” (Luke 15:31, 32)
Tax collectors and others among the Jews who were leading a sinful life found themselves in a situation much like that of the younger son. By charging more than the required rate, many tax collectors enriched themselves. Among them were men who had become very wealthy. From a spiritual standpoint, however, they were impoverished. Through their dishonesty, they had distanced themselves from God, as if living in a faraway land. As agents of Rome, they did work comparable to caring for pigs, animals that were unclean according to the Mosaic law. Fellow Jews generally despised tax collectors.
When John the Baptist and later Jesus appeared on the scene, many who had led a sinful life came to their senses. They came to see the depth of their spiritual poverty and longed for a better relationship with the heavenly Father. Their acknowledgment of sin reflected an understanding of how undeserving they had become of God’s love and mercy. In his compassionate treatment of those who did repent, Jesus reflected his Father’s welcoming love and joy. They were honored as with the best attire and spiritually enriched as with an abundant banquet, for they had put themselves in a position to enter the realm where God is Sovereign and his Son is king by his appointment.
The Pharisees and scribes acted like the older son. They refused to recognize repentant tax collectors and sinners as their brothers. In the parable, Jesus indicated this rejection by having the older son say, “This son of yours” (not “my brother”). Then to show that the relationship should have continued to exist, Jesus had the father say, “This brother of yours.” The manner in which Jesus portrayed the thoughts of the older son revealed a lack of appreciation for what he had. He spoke of having slaved for his father and never transgressed his commands, suggestive of action performed merely out of a sense of duty and without joy. Nothing in the words gave evidence of valuing all that he had while being with his father. He deeply resented that his brother had been welcomed with open arms and did not want to share in the joy of seeing him as one who had changed for the better.
The parable also indicates that repentance has its start in the inner self. Once the younger son is depicted as recognizing his guilt and his unworthiness on account of his bad conduct, he ceased to be the young man who had left his father’s home. With no proud assumptions, he then made the long journey home. Therefore, in keeping with the spirit of Jesus’ parable, such repentant ones should be welcomed with compassion, love, and joy.
Jesus did not say anything about how the older son finally responded. The door remained open for him to share in the joyous celebration. Likewise, the Pharisees and scribes could have changed and put themselves in line to enter the kingdom of God and share in all the associated blessings.
Notes:
In his teaching, Jesus at times used the same parables. The application of a particular parable could, however, be different.
In Matthew 18:10-14, Jesus warned his disciples about the seriousness of harming insignificant believers. He related the parable about the one lost sheep to illustrate the preciousness of such “little ones,” for his Father did not want any one of these to be lost.
Jesus directed his next parable to his disciples. These disciples would have included all those who believed in him and were following him at the time. (Luke 16:1)
A wealthy man received word about his steward’s mismanagement of the property. He then summoned his steward, questioned him about the accusation, requested that he render an account about his management, and informed him that he would no longer continue to be his steward. In view of the impending loss of his position, the untrustworthy steward thought about what he would be able to do. He did not feel that he had the strength to perform hard manual labor (“digging”), and he was ashamed to support himself by begging. So he decided on a scheme to ingratiate himself with the debtors of his master, causing them to feel indebted to him and prompting them to welcome him into their homes after he would no longer be his master’s steward. (Luke 16:1-4)
He summoned the debtors of his master individually, asking them how much they owed and then had them write out an agreement with a much lower amount. The position of steward allowed for such a change to be made, as the individual had the authority to act as the representative of the master. In one case, the dishonest steward reduced the debt of 100 bath measures (about 580 gallons [U.S.]) of olive oil to 50 (about 290 gallons [U.S.]). For another debtor, he reduced 100 cor measures (about 624 bushels [U.S.]) of wheat to 80 (about 500 bushels [U.S.]). (Luke 16:5-7)
The steward’s maneuvering came to the master’s attention and, according to the literal Greek of the parable, he “commended” the steward. The wording of the parable strictly limits the master’s commendation to one reason, “because [the steward] had acted wisely,” cleverly, or shrewdly. Accordingly, the master’s commendation is portrayed as nothing more than an acknowledgment of the steward’s shrewdness or cleverness in working out a scheme to assure his future welfare. (Luke 16:8)
Based on the parable, Jesus pointed out that, in their dealings with the people of their own generation, the “sons of this age are wiser than the sons of light.” (Luke 16:8) The “sons of this age” designate unbelievers, whereas the “sons of light” are persons who believed in Jesus and had started to benefit from the enlightenment they had received through him. When it comes to planning for the future and securing their own interests, individuals who have no higher aims than to get all they can from their present life often are intensely focused and very shrewd or clever when maneuvering to attain their objectives. By contrast, believers frequently manifest far less intensity and diligence in the pursuit of the real life or the eternal life of a never-ending relationship with God and Christ. They are often distracted by daily cares, concerns, or desires of a mundane nature.
Jesus urged his disciples to make friends for themselves with “mammon of unrighteousness” or unrighteous riches. He may have referred to wealth or money as “unrighteous” because an ardent desire to acquire riches often leads people to engage in dishonest or sharp practices. Those who accumulate great wealth may do so through clever maneuvering at the expense of others. (Luke 16:9)
For believers to make friends with their mundane assets would mean to use them in a manner that God would approve, generously coming to the aid of those in need. Then, whenever money or material assets might “fail,” be lost, or cease to have any real value on account of changed circumstances, the Most High would look favorably upon the past record of generous and compassionate giving. The greatest friends anyone can have are the heavenly Father and his Son. They are the ones in possession of the “eternal tents,” into which they can welcome all who have rightly used whatever assets they may have had. (Luke 16:9)
Compared with the riches associated with eternity, material assets have very limited value. Therefore, the noble use of material assets is a reflection of the faithfulness or trustworthiness of the individual. As Jesus said, “The one faithful in what is least is also faithful in much, and the one unrighteousness in what is least is also unrighteous [unjust or dishonest] in much.” Unfaithfulness, untrustworthiness, or dishonesty respecting unrighteous riches would reflect a serious moral defect. It would demonstrate that the individual could not be entrusted with true riches, the eternally valuable treasure associated with an approved relationship with the heavenly Father and his Son. (Luke 16:10, 11)
If, as Jesus continued, a person did not prove to be faithful, trustworthy, or honest respecting something belonging to someone else, who would give the individual something for himself, with the implied understanding that the asset given would be used aright? (Luke 16:12) In the final analysis, everything of a material nature is obtained from the earth, and the Most High is its owner and hence of everything associated with it. Therefore, assets that individuals may have are not really their own but available to them only for temporary use, which, at best, is limited to a lifetime. A failure to use these assets aright would rightly disqualify one from receiving the enduring riches of those with an eternal inheritance in the realm where God is Sovereign and reigns through his Son, the king whom he has appointed.
Those who would prove themselves to be Jesus’ disciples, therefore, need to keep their focus on that which is eternal and not on transitory riches. It is impossible for a slave to serve two masters, with each one demanding the same time and attention from him. A slave would have to choose which master he would obey and which one he would ignore, loving and being devoted to the one he served and hating and despising the one he refused to serve. Jesus concluded with the words, “You cannot slave for God and for mammon” or riches. (Luke 16:13) There is no room for divided loyalties, as faithfulness to God is involved in every aspect of life.
The unbelieving Pharisees heard Jesus parable and responded with ridicule. According to the account, their ridicule stemmed from their being “lovers of silver” or money. (Luke 16:14) They highly esteemed wealth. In their view, the rich who lived up to the traditional interpretations of the law had God’s special favor. The unbelieving Pharisees despised the poor, considering them as accursed people who were ignorant of the law. (Compare John 7:49.)
Responding to the sneering of this particular group of Pharisees, Jesus identified them as persons who justified themselves before men or tried to make themselves appear as upright or godly before others through outward acts. “But God,” Jesus continued, “knows your hearts” (the deep inner selves or the real motivations). Humans, however, are limited largely to what they can perceive by means of their senses and cannot penetrate the deep inner selves of others. Therefore, what humans may regard as lofty according to their flawed estimation can be the very thing that is abominable in God’s sight. (Luke 16:14, 15)
With the coming of the Messiah, the time had come for all the Israelites to repent and avail themselves of the privileges and blessings associated with this grand development. Jesus indicated that a new era had dawned, saying that “the law and the prophets were until John.” Both the law and the prophets pointed forward to the coming of the Messiah, and John the Baptist identified Jesus as that promised one. Therefore, as Jesus said, from then on the evangel or good news about the kingdom of God was being declared. (Luke 16:16)
Respecting entrance into the kingdom, the last Greek word in Luke 16:16 is a form of biázo, meaning “to be violent” or “to use force.” In this context, the term biázo appears to denote the strenuous effort all would be putting forth to be part of the realm where God is Sovereign. A number of translations make this significance explicit. “The law and the prophets were until John. Since that time the good news of the kingdom of God is being proclaimed, and everyone with the utmost earnestness and effort is pressing into it for his share in it.” (Wuest) “But since God’s kingdom has been preached, everyone is trying hard to get in.” (CEV)
The coming of the Messiah also meant that the time had arrived for revealing the true significance of the law. Regarding it, Jesus said it would be “easier for heaven and earth to pass away than for a letter fragment [karaía; literally, horn] of the law to drop out.” (Luke 16:17) The Greek term keraía here means a small part or stroke of a letter. In the Hebrew alphabet, the letters daleth (D) and resh (R), for example, are very similar and can easily be confused. Therefore, a seemingly insignificant change in the appearance of one letter can change the meaning of a word, especially when the reader had to supply the vowel sounds.
In his teaching and the life he lived, Jesus upheld the spirit of the law and did not in any way act contrary to its purpose. He revealed that it ultimately served to identify him as the promised Messiah. For not even a small part of a letter to drop out of the law assured that it would remain unaltered, with no possibility existing of any failure to attain its divinely designated objective. It would thus prove to be easier for heaven and earth to pass away than for even a minor change in the law to take place.
While considering themselves to be upholders of the law and insisting on the letter of the law, the unbelieving Pharisees repeatedly violated the spirit of the law. The law, for example, allowed divorce but also revealed the binding nature of marriage. In the beginning of Genesis (which the Pharisees recognized as part of the Torah or law), marriage is represented as a permanent union of a man and his wife. (Genesis 2:24)
Jesus called attention to the binding nature of marriage and thereby showed that the Pharisees were wrong when they regarded divorce as a husband’s authorized right. He said, “Everyone divorcing his wife and marrying another commits adultery, and the man marrying a divorced woman commits adultery.” (Luke 16:18)
It should be noted that the legal provision for divorce, to which Jesus on another occasion referred as a concession made out of regard for the hardheartedness of the men, served to protect a woman from hateful abuse and a charge of adultery upon entering into a relationship with another man. Without a certificate of divorce from the husband who had dismissed her, a woman would have been punished as an adulteress. Jesus, therefore, expressed the reality of the situation when a divorced woman married another man. Both the man and the woman would then have committed adultery, but the certificate of divorce protected them from being thus legally charged and punished. At the same time, Jesus revealed that the man who divorced his wife to marry another woman also committed adultery. This would be because he acted contrary to the precedent of the first union mentioned in Genesis, which was for the man and his wife to be married for life. (Matthew 19:4-8)
Jesus’ teaching about divorce also indicated that a profound change in one’s personal life would be needed to be part of the realm where his Father is Sovereign. Based on their reaction to Jesus’ comments about divorce, his disciples recognized that marriage was far more binding than they had previously thought. (Matthew 19:9, 10)
One fifth-century Greek manuscript introduces Jesus’ portrayal of the rich man and Lazarus with the words, “But he also told them another parable” (Eipen de kai heteran parabolen). The destitute man of the parable is called Lazarus, but the majority of extant manuscripts do not identify the rich man by name. One papyrus manuscript (P75) from the second or early third century calls the rich man “Neues,” which name looks like an abbreviated form of the Greek designation for “Nineveh” (Nineue). No later manuscripts, though, preserve this name for the rich man. The idea that his name was “Dives” is based on a misunderstanding of the Vulgate rendering dives, which Latin term means “rich” or “rich man.”
Dressed in garments made from fine linen and purple fabric, the rich man lived each day in showy splendor. The Greek term byssos designates linen of the best quality. It was a finely woven and nearly translucent fabric. The inner garments of the wealthy were customarily made from fine linen, and the purple fabric was used for the outer garments. (Luke 16:19)
Considerable effort was required to obtain the purple dye. It was extracted from the murex and the purple mollusks, with each mollusk yielding only one drop. This made the dye very costly, and only the wealthy could afford purple garments. The first-century Roman scholar Pliny the Elder, in his Natural History (Book IX, chapter 60), refers to pearls as being almost “a possession of everlasting duration,” one that is passed on to heirs, and then adds, “But the colours that are extracted from the murex and the purple fade from hour to hour; and yet luxury ... has set upon them prices almost equal to those of pearls.” (English translation edited by John Bostock and H. T. Riley)
Whereas the rich man was magnificently attired with garments made from the costliest fabrics, ulcers covered the skin of poor Lazarus, whom unnamed individuals laid at the rich man’s gate. This suggests that Jesus depicted Lazarus as emaciated, diseased, and too feeble to walk to the estate of the rich man. (Luke 16:20)
There, at the gate, poor Lazarus desired to be filled with the scraps that had fallen from the rich man’s table and would afterward be tossed outside. Meanwhile, scavenger dogs would approach him and lick his ulcers, intensifying his pathetic plight as one too weak to fend them off. (Luke 16:21)
Then, one day, Lazarus died. Jesus included no reference to a burial, leaving it to his listeners to conclude that the life of Lazarus ended without being mourned and given a customary burial. Yet, the one whose life and death Jesus had represented as having been without honor he then portrayed as being carried by angels to the “bosom of Abraham.” (Luke 16:22)
Those who heard this would have understood this to mean that Lazarus attained the reward of being in the highly favored position with Abraham, comparable to reclining with him while partaking of a meal. (For additional comments about the “bosom of Abraham,” see the Notes section.)
The wealthy man also died and was buried, suggesting that the mourning and entombment typical of the rich followed his death. Upon finding himself in Hades, he became aware that a decisive reversal had taken place. He, while existing in torments, looked up and, in the distance, saw Lazarus in the bosom of Abraham. In the Greek text the word for “bosom” (kólpos) is plural. Possibly this is to be understood as meaning that Lazarus enjoyed the highly favored position of one in the arms of Abraham. (Luke 16:22, 23; see the Notes section for additional comments.)
In his anguish, the rich man called out, “Father Abraham, pity me and send Lazarus that he might dip his finger tip in water and cool my tongue, for I am in pain in this fire.” Abraham then addressed the rich man as “child” (with a kindly expression that acknowledged him as his natural descendant and not with harsh, denunciatory language). He reminded him of having received the good things in his life, whereas Lazarus had been the recipient of distressing things. Now, though, Lazarus was being comforted, but he found himself tormented. Moreover, a great chasm existed between them, making it impossible for those on either side to cross over to the other side even if they wanted to do so. (Luke 16:24-26)
With no relief possible for himself, the rich man asked Abraham to send Lazarus to the house of his father or his nearest relatives. He had five brothers and desired that they hear the testimony of Lazarus, for he did not want them to end up in the same place of torment. Abraham rejected this request, telling him that they had “Moses and the prophets.” He added, “Let them listen to them.” The rich man protested, “No, father Abraham; but if someone from the dead goes to them, they will repent.” “If they do not listen to Moses and the prophets,” Abraham responded, “neither will they be persuaded if someone rises from the dead.” (Luke 16:27-31)
In the previous parable, Jesus had admonished his disciples to use unrighteous riches to make friends, and the Pharisees had ridiculed his teaching. He then exposed the unbelieving Pharisees as not being the righteous persons they imagined themselves to be, telling them that God’s view is different. What humans may regard as highly prized based on their flawed judgment is the very thing that God considers to be abominable. (Luke 16:14, 15) The parable about the rich man and Lazarus reiterated this truth and warned the ridiculers about the severe judgment they would face.
The unbelieving Pharisees regarded themselves as certain of being rewarded in the age to come. In their view, Abraham, Isaac and Jacob would welcome them. They despised those whom they considered ignorant of the law (particularly with reference to the manner in which the “tradition of the elders” interpreted it). They thought of the wealthy who lived according to their standard of uprightness as heaven’s favorites, and believed the suffering of the poor and afflicted to be punishment for their sins. In their treatment of the lowly and oppressed and through the burdens their traditional interpretations imposed on them, they repeatedly failed in living up to the law respecting love, mercy, and justice. Therefore, what they imagined to be the adverse judgment for others Jesus, in language familiar to them, portrayed as facing them. As he had taught on various occasions, those who refused to repent and heed the words of Moses and the prophets by believing in him would lose out. They would not be in the kingdom with Abraham, Isaac, and Jacob, but would be thrown into the outer darkness. Pained by their great loss, they would weep and gnash their teeth. (Matthew 8:11, 12) Comparable to a large, impassable chasm, the final judgment would be irreversible.
Like the rich man in the parable when requesting Abraham to send Lazarus to his five brothers to persuade them to change their course, the unbelieving Pharisees and scribes wanted a heavenly sign from Jesus, one that met their expectation about the Messiah. The parable reveals that persons who do not believe the evidence available to them would not accept the testimony of someone who is raised from the dead. This likely served to indicate that Jesus’ resurrection would not persuade those who had hardened themselves in unbelief to repent.
“Moses and the prophets” do not refer to Sheol or Hades as a place of torment, but do repeatedly admonish treating the poor and afflicted with love and compassion, responding to their needs. Moreover, the testimony in “Moses and the prophets” identified Jesus as the promised Messiah, for the works his Father enabled him to do revealed him to be the foretold prophet like Moses and greater than all the prophets that had preceded him.
Notes:
Ancient Jewish sources do link future rewards to being with Abraham. When relating the determination of the seven brothers to remain obedient to the commandment of God when faced with torture and death, 4 Maccabees 13:17 (NRSV, Common Bible) quotes them as saying, “Abraham and Isaac and Jacob will welcome us, and all the fathers will praise us.” According to one version of the account about the martyrdom of these seven sons, the mother encourages her youngest son with the words, “You will be taken to the bosom of Abraham our father.”
Luke 16:23 and the verses that follow reveal that Jesus used the language of parable. The rich man had never seen Abraham, and from afar would not have recognized the man in the favorable position as the ulcer-covered poor man that had once lain at his gate. In the parable, however, the rich man immediately recognized both Abraham and Lazarus. Although a considerable distance separated them, Abraham and the rich man carried on a conversation. A mere drop of water on a finger tip would have done nothing to relieve torment in a literally hot place and, in fact, would have evaporated even before touching the rich man’s tongue. Moreover, for Lazarus to reach the rich man would have required him to enter the flames and to experience temporary torment.
When relating the conversation in Hades, Jesus adopted a manner of expression similar to that of the prophet Isaiah concerning the “king of Babylon” or the Babylonian dynasty. “Sheol [Hades, LXX] beneath is stirred up to meet you when you come; it rouses the shades to greet you, all who were leaders of the earth; it raises from their thrones all who were kings of the nations. All of them will speak and say to you: ‘You too have become as weak as we! You have become like us!’ Your pomp is brought down to Sheol [Hades, LXX], and the sound of your harps; maggots are the bed beneath you, and worms are your covering.” (Isaiah 14:9-11, NRSV) In Isaiah, this portrayal heightens the dramatic effect of the reversal for the Babylonian dynasty. This dynasty had tyrannized other nations, wielding the ultimate power in the region as it carried out campaigns of conquest. Upon its sudden and surprising downfall, however, it would sink to the lowest level, proving to be just as weak as all the other rulerships that had ended. Isaiah’s depiction of Hades does not apply to a literal place where former kings sit on thrones and carry on conversations with later arrivals in the realm of the dead. Instead, the vivid imagery serves to convey the message about the astonishing fall of the Babylonian dynasty from its lofty position.
Likewise, Jesus’ words are the language of parable and do not provide a revelatory vision of Hades that is foreign to “Moses and the prophets.” The parable dramatically illustrates the contrast Jesus expressed when he told the chief priests and elders of the nation, “The tax collectors and the harlots are going ahead of you into the kingdom of God, for John came to you in the way of righteousness, and you did not believe him. The tax collectors and the harlots, however, did believe him, and you saw this but did not afterward repent and believe him.” (Matthew 21:23, 31, 32) Later, many miracles of Jesus did not motivate the hardened unbelievers to change. Finally, the sign of Jonah—Jesus’ rising from the dead on the third day—did not persuade them to repent.
Jesus’ teaching, particularly suited to parable, pointed to a major reversal. Lazarus who lived a life in torment and desired to be filled with whatever fell from the rich man’s table came to be looked upon as a possible benefactor. As Lazarus yearned for the crumbs, the rich man longed for just a drop of water on the finger tip of the hand to which he had failed to extend compassionate aid.
The parable of the rich man and Lazarus contains teaching that calls for sober reflection. There are very serious consequences for failing to respond compassionately to the genuine needs of others as a loyal disciple of God’s Son. This vital aspect is obscured when, like the unbelieving Pharisees, individuals envision a place of torment for others but imagine themselves to be God’s favored ones and, in word and attitude (if not also in action or inaction), reveal themselves to be lacking in love and compassion.
Comments regarding “Josephus’s Discourse to the Greeks Concerning Hades”
In his translation of the writings of first-century Jewish historian Josephus, William Whiston included an extract that he identified as “Josephus’s Discourse to the Greeks Concerning Hades.” It is generally agreed, however, that this extract is the work of Hippolytus (c. 170 to c. 235), titled “Against Plato, On the Cause of the Universe.” To what extent the material incorporates Jewish views existing in the first century cannot be established with any degree of certainty. A comparison of Whiston’s English translation with J. H. MacMahon’s English rendering of the work of Hippolytus (in Volume V of the Ante-Nicene Fathers) indicates that they are basically the same. In the final paragraph of the preserved portion attributed to Hippolytus, there are two concluding sentences that are not found in Whiston’s translation. The following quotations (taken from the first section that, in a few places, somewhat parallels the words of the parable of the rich man and Lazarus) are provided for comparison purposes (with “J” representing Whiston’s translation and “H” representing MacMahon’s translation of the work of Hippolytus):
J: Now as to Hades, wherein the souls of the righteous and unrighteous are detained, it is necessary to speak of it. Hades is a place in the world not regularly finished; a subterraneous region, wherein the light of this world does not shine; from which circumstance, that in this region the light does not shine, it cannot be but there must be in it perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one’s behavior and manners.
H:But now we must speak of Hades, in which the souls both of the righteous and the unrighteous are detained. Hades is a place in the created system, rude, a locality beneath the earth, in which the light of the world does not shine; and as the sun does not shine in this locality, there must necessarily be perpetual darkness there. This locality has been destined to be as it were a guard-house for souls, at which the angels are stationed as guards, distributing according to each one’s deeds the temporary punishments for (different) characters.
J: In this region there is a certain place set apart, as a lake of unquenchable fire, whereinto we suppose no one hath hitherto been cast; but it is prepared for a day aforedetermined by God, in which one righteous sentence shall deservedly be passed upon all men; when the unjust and those that have been disobedient to God, and have given honor to such idols as have been the vain operations of the hands of men, as to God himself, shall be adjudged to this everlasting punishment, as having been the causes of defilement; while the just shall obtain an incorruptible and never-fading kingdom. These are now indeed confined in Hades, but not in the same place wherein the unjust are confined.
H: And in this locality there is a certain place set apart by itself, a lake of unquenchable fire, into which we suppose no one has ever yet been cast; for it is prepared against the day determined by God, in which one sentence of righteous judgment shall be justly applied to all. And the unrighteous, and those who believed not God, who have honoured as God the vain works of the hands of men, idols fashioned (by themselves), shall be sentenced to this endless punishment. But the righteous shall obtain the incorruptible and unfading kingdom, who indeed are at present detained in Hades, but not in the same place with the unrighteous.
J: For there is one descent into this region, at whose gate we believe there stands an archangel with an host; which gate when those pass through that are conducted down by the angels appointed over souls, they do not go the same way; but the just are guided to the right hand, and are led with hymns, sung by the angels appointed over that place, unto a region of light, in which the just have dwelt from the beginning of the world; not constrained by necessity, but ever enjoying the prospect of the good things they see, and rejoice in the expectation of those new enjoyments, which will be peculiar to every one of them, and esteeming those things beyond what we have here; with whom there is no place of toil, no burning heat, no piercing cold, nor are any briers there; but the countenance of the fathers and of the just, which they see, always smiles upon them, while they wait for that rest and eternal new life in heaven, which is to succeed this region. This place we call The Bosom of Abraham.
H: For to this locality there is one descent, at the gate whereof we believe an archangel is stationed with a host. And when those who are conducted by the angels appointed unto the souls have passed through this gate, they do not proceed on one and the same way; but the righteous, being conducted in the light toward the right, and being hymned by the angels stationed at the place, are brought to a locality full of light. And there the righteous from the beginning dwell, not ruled by necessity, but enjoying always the contemplation of the blessings which are in their view, and delighting themselves with the expectation of others ever new, and deeming those ever better than these. And that place brings no toils to them. There, there is neither fierce heat, nor cold, nor thorn; but the face of the fathers and the righteous is seen to be always smiling, as they wait for the rest and eternal revival in heaven which succeed this location. And we call it by the name Abraham’s bosom.
J: But as to the unjust, they are dragged by force to the left hand by the angels allotted for punishment, no longer going with a good-will, but as prisoners driven by violence; to whom are sent the angels appointed over them to reproach them and threaten them with their terrible looks, and to thrust them still downwards. Now those angels that are set over these souls drag them into the neighborhood of hell [Gehenna] itself; who, when they are hard by it, continually hear the noise of it, and do not stand clear of the hot vapor itself; but when they have a nearer view of this spectacle, as of a terrible and exceeding great prospect of fire, they are struck with a fearful expectation of a future judgment, and in effect punished thereby: and not only so, but where they see the place [or choir] of the fathers and of the just, even hereby are they punished; for a chaos deep and large is fixed between them; insomuch that a just man that hath compassion upon them cannot be admitted, nor can one that is unjust, if he were bold enough to attempt it, pass over it.
H: But the unrighteous are dragged toward the left by angels who are ministers of punishment, and they go of their own accord no longer, but are dragged by force as prisoners. And the angels appointed over them send them along, reproaching them and threatening them with an eye of terror, forcing them down into the lower parts. And when they are brought there, those appointed to that service drag them on to the confines of hell [Gehenna]. And those who are so near hear incessantly the agitation, and feel the hot smoke. And when that vision is so near, as they see the terrible and excessively glowing spectacle of the fire, they shudder in horror at the expectation of the future judgment, (as if they were) already feeling the power of their punishment. And again, where they see the place of the fathers and the righteous, they are also punished there. For a deep and vast abyss is set there in the midst, so that neither can any of the righteous in sympathy think to pass it, nor any of the unrighteous dare to cross it.
Jesus spoke to his disciples about the inevitability that causes for stumbling or offense would come. Despite all the blessings associated with being his disciples and his trustworthy teaching and flawless example in showing love and compassion, there would come to be professing believers whose attitudes, words, or actions would deviate from the path of uprightness, wrecking the faith of others and leading them into sin. Jesus pronounced “woe,” grief, or distress for anyone through whom such stumbling would occur. (Luke 17:1)
The Son of God then stressed the serious consequences for stumbling others. It would be preferable for a person to have a millstone (a heavy one turned by a donkey, according to other manuscripts) hung around his neck and to be tossed into the sea than for him to cause one of the “little” or insignificant believers to stumble. Jesus’ words, “Watch yourselves,” likely mean to exercise care not to cause offense or spiritual injury to others. (Luke 17:2, 3) Another possibility is that the admonition, if linked to what follows, applies to being watchful about maintaining a forgiving spirit toward an erring brother.
The brother or fellow believer who sins against one should be reproved, with the objective being to aid him to see the error of his ways. If he repents, he should be forgiven. Even if he were to sin “seven times” (representative of a significant number of times) in a day and then each time came to the one against whom he had transgressed, asking to be forgiven, he should be forgiven all seven times. (Luke 17:3, 4)
When others repeatedly wrong us, we flawed humans find it hard to forgive. One is more likely to become distrustful and resentful. The apostles appear to have perceived that it would not be easy to heed Jesus’ admonition. This appears to have prompted them to request being granted more faith. Jesus then told them that, if they had faith comparable to a mustard seed (one of the smallest seeds with which they were familiar), they could command a mulberry tree to be uprooted and to be planted in the sea, and it would obey them. Thereby he illustrated that faith would enable them to surmount great obstacles, accomplishing the seemingly impossible. This would have included their being compassionate and forgiving when the usual response would have been one of anger and resentment. (Luke 17:5, 6)
Jesus then related a parable to illustrate the proper view toward the performance of godly service. Would anyone among them who had a servant that came to the house after having finished plowing or tending the flock say to him, “Come here immediately and recline” (to eat)? Instead, he would tell the servant to prepare a meal for him and to gird himself to serve, after which the servant could eat and drink. The owner would not feel obliged to his servant for having done what he was ordered to do. (Luke 17:7-9)
Applying the point of the parable, Jesus said, “Thus also you, when you have done all things you were ordered to do, say, ‘Useless slaves we are, [only] having done what we were obligated to do.’” (Luke 17:10) This strong language served to show the apostles that the performance of the labors entrusted to them was not to be the basis for pride or boasting. The carrying out of an assigned task is not in itself meritorious, and so it would not have been proper for the apostles to consider themselves as special. Instead, they were to regard themselves as would ordinary slaves who did nothing more than duty required and, from the standpoint of any special merit attaching to their deeds, could be called “useless.”