Indeed, the kingdom of God is within you

Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!' For indeed; the kingdom of God is within you."

Then He said to the disciples, "The days will come when you will desire to see one of the days of the Son of Man, and you will not see it. And they will say to you, 'Look here!' or 'Look there!' Do not go after them or follow them. For as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day. But first He must suffer many things and be rejected by this generation. And as it was in the days of Noah, so it will be also in the days of the Son of Man. They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. Even so will it be in the day when the Son of Man is revealed. In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back. Remember Lot's wife. Whoever seeks to save his life will lose it, and whoever loses his life will preserve it. I tell you, in that night there will be two men in one bed: the one will be taken and the other will be left. Two women will be grinding together: the one will be taken and the other left. Two men will be in the field: the one will be taken and the other left." And they answered and said to Him, "Where, Lord?" So He said to them, "Wherever the body is, there the eagles will be gathered together."

- Luke 17:20-37

Yesterday, we read the story of the ten lepers who were healed by Jesus. They were sent to the temple to show themselves to the priest - for leprosy and those afflicted, and their ability to participate in community, was regulated by the priesthood. On their way to the temple, they were healed. One of them, a Samaritan, returned to Jesus to thank Him and to give glory to God. See Were there not any found who returned to give glory to God except this foreigner?

Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; . . ." My study bible has a note here that reads, "With observation implies by external or tangible means measurable by man." In yesterday's reading, we were told that Jesus is on His way to Jerusalem. Therefore, there is a note interjected into these passages that He is on His way to His final journey: to the Passion and all that it means. We are entering into realms that teach the deepest mysteries: about our ties with God, our true spiritual perception, and Judgment - all of which will be touched upon in today's reading. Here, Jesus begins His teaching on spiritual perception and understanding to the Pharisees.

" ... nor will they say, 'See here!' or 'See there!' For indeed; the kingdom of God is within you." My study bible notes: "The kingdom of God is an invisible, spiritual reality present within the Christian believer. The Greek for 'within you' can also be translated 'among you' or 'in your midst.' To eyes that see, the mystery of the Kingdom is a radiant spiritual glory throughout creation." I think it's important that we understand that the primary impact of the Greek is the translation "within you" - and that the other English translations may be secondary meanings in the Greek. This is my personal impression from the Greek used for this passage - that is to say, the words imply an interior reality (ἐντὸς), and that if it were limited to "among you" it probably would have been phrased differently in the original Greek. The phrase itself reflects the Two Greatest Commandments: the interior reality of loving God with all our heart and soul and mind and strength, and the active reality this must create of loving relationship to one another - and indeed to all of creation, as the note in my study bible would indicate. This part of today's reading, about mystical perception, is directed to the Pharisees, whom Jesus often criticizes as hypocrites. He is directing them to the care of their internal spiritual perception and duties of love and mercy.

"Then He said to the disciples, "The days will come when you will desire to see one of the days of the Son of Man, and you will not see it. And they will say to you, 'Look here!' or 'Look there!' Do not go after them or follow them. For as the lightning that flashes out of one part under heaven shines to the other part under heaven, so also the Son of Man will be in His day." My study bible says here: "Prior to Christ's Second coming, Christians should not be misled by deceptive calls or signs. The glorious return of Christ will be as evident as lightning." Again, we have emphasis on an interior or mystical reality that cannot be perceived by physical signs: that is, until the very end which will be evident to all people at the same time. And we move on from the speech to the Pharisees to teachings to His disciples: they have one Master, one Teacher. After His Passion and Resurrection, a new reality will be present to them, and "His day" will manifest in a way that is known to all and for all.

"But first He must suffer many things and be rejected by this generation." This verse distinctively divides the teachings to His disciples - between those that teach them about "His day" and those that prepare them for the times to come before that day, the times in which we presently dwell. They are punctuated, framed and defined by this central act of the Passion that is to come, for which He is preparing them as He makes His way to Jerusalem.

"And as it was in the days of Noah, so it will be also in the days of the Son of Man. They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. Even so will it be in the day when the Son of Man is revealed." A note reads, "These verses are a warning to be prepared. The coming of Christ will be like a fire of judgment on many who are preoccupied with daily pursuits, but are oblivious of the things of God." There's only one way to be prepared for this day, and that is to keep the understanding of God's love in our hearts and to seek to increase it through our approach to God, to be vigilant in the practice of God's love and mercy in our awareness of His teachings, and to seek God's illumination within us for our understanding of how best to practice that love.

"In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back. Remember Lot's wife. Whoever seeks to save his life will lose it, and whoever loses his life will preserve it." A note here says, "The absolute value of God's Kingdom requires urgent preparedness and decisive action to preserve one's life eternally." I believe this is a plea to the urgency of seeking the kingdom in discipleship. It is reflective of Jesus' words earlier in Luke's Gospel: "No one, having put his hand to the plow, and looking back, is fit for the kingdom of God." We're not here simply to think about work and earning and planning and all manner of worldly life - but to consider what it is to empty that life to the kingdom and the pursuit of the love of God, which will have already been offered on the Cross as our gift.

"I tell you, in that night there will be two men in one bed: the one will be taken and the other will be left. Two women will be grinding together: the one will be taken and the other left. Two men will be in the field: the one will be taken and the other left." A note reads, "The coming of Christ will entail a sudden, unexpected separation of destinies for friends and coworkers alike, depending on their preparedness for the Kingdom. One will be taken and the other left (v. 36): One will be taken to a place of judgment and death." It's a stark picture of what it means that the kingdom of God is all about an interior life - two people who are as intimate as sharing a bed may have completely different identities in that destiny; two who work closely together may find antithetically different dispositions. It's a deeply personal interior reality that is reflected in this day: the "fire" that Christ brings (in Matthew's Gospel He speaks of the sword) that will create separation even amongst our most intimate worldly relationships. The fire and the sword are both metaphors for His truth - and today's teachings tell us very importantly that these differences might not be perceived at all by ourselves, but it is God's judgment, that of "the knower of hearts", that does the perceiving and the judging, not us.

And they answered and said to Him, "Where, Lord?" So He said to them, "Wherever the body is, there the eagles will be gathered together." A note here reads: "This proverb used by Jesus signifies that His glorious return will come as inevitably and clearly as birds of prey can be seen from afar gathering around a carcass (see Matt. 24:28). The disciples' question, Where, Lord? seems to refer to Jesus' earlier words (vv. 34-36)." In Matthew's Gospel, these words are given together with a discussion of what is to come in Jerusalem - the destruction of the temple is irrevocably intertwined with this day of the Son of Man and the prophecy of Daniel. But here in Luke's Gospel, we have a more cosmic or universal picture of that Day for all the outsiders, the Gentiles, included in discipleship and mission. This mysterious saying can have many meanings and interpretations.

As Jesus begins the final journey toward Jerusalem, and His Passion and death on the Cross, we are given the things of great depth and mystery: how we are to relate to and understand this kingdom, how we are to be prepared for His return, how we are to live our lives in this period as we await. The kingdom will not be obvious to us. There are no roadsigns to teach us where and how to go in some outward physical sense. We can't even tell which of those among us will be taken and which will not. This is a deeply interior journey of discipleship we enter - and a reality perceptible to those who develop spiritual eyes and ears and who seek this kingdom. Discipleship, then, becomes more precious to us after the days of His death, when the Son of Man is no longer here in flesh and blood to teach and be with the disciples. As Jesus once taught that the bridegroom's friends feast when He is with them, and the days will come when they will fast, we remember what that means. Jesus is preparing them for discipleship, and the days of fasting, when it will become all-important for us to focus on the pursuit of this kingdom and our own righteousness and the practice of His love and teachings about mercy. We know, also, that He will send a Comforter - which cannot be discerned by obvious physical means, to lead us in His Way. This is our vigilance, and we seek to fast from that which distracts us from seeking it, in whatever form that distraction may take. How do you practice vigilance and discipleship? This is the key question for our time - the time that has been with us since His death and Resurrection, the time in which we "await." Our time is symbolized by the Cross, in which we, too, seek to be like Him, and empty our worldly lives for the pursuit of that kingdom that is within us.

Were there not any found who returned to give glory to God except this foreigner?

Now it happened as He went to Jerusalem that He passed through the midst of Samaria and Galilee. Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. And they lifted up their voices and said, "Jesus, Master, have mercy on us!" So when He saw them, He said to them, "Go, show yourselves to the priests." And so it was that as they went, they were cleansed. And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks. And he was a Samaritan. So Jesus answered and said, "Were there not ten cleansed? But where are the nine? Were there not any found who returned to give glory to God except this foreigner?" And he said to him, "Arise, go your way. Your faith has made you well."

- Luke 17:11-19

In yesterday's reading, Jesus continued his teachings on mercy. Over the course of the past several readings, Jesus has given various examples and talks on the practice of mercy to different groups of people who were gathered at table: there were sinners and tax collectors (for which he was criticized by Pharisees and scribes, whom He also addressed), and His disciples. Over the course of the recent readings, Jesus gave parables and teachings directed at each of these groups, and it's been a fascinating exploration of His ability to give each group a lens through which to view the kingdom from their own perspective. Yesterday, the disciples asked Him to "Increase our faith" - He taught them that it was no more than their duty as servants of the kingdom to practice the kind of mercy He taught, especially to the "little ones" under God's care.

Now it happened as He went to Jerusalem that He passed through the midst of Samaria and Galilee. Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. My study bible notes, "The lepers stood afar off because they were not permitted to approach people or enter into the villages." Jesus, we're told, is on His way to Jerusalem. This is the beginning of His journey toward His Passion. Jesus has just finished addressing different social groups, all of whom were gathered at table with Him: tax collectors and sinners, Pharisees and scribes, and disciples. He had teachings appropriate to each of them, all on mercy and the merciful use of whatever power or goods we have at our disposal. Here, he is "approached" (by standing afar off) by real social outsiders: ten lepers. Lepers were officially excluded from society by religious authority. In order to "re-enter" into community, they had to receive an official certificate from a priest. Leprosy was considered a direct punishment for sins - and those afflicted could not worship at temple.

And they lifted up their voices and said, "Jesus, Master, have mercy on us!" So when He saw them, He said to them, "Go, show yourselves to the priests." And so it was that as they went, they were cleansed. And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks. And he was a Samaritan. My study bible notes: "Only a Samaritan, despised by Jews, sets the example of gratitude for his healing. God's blessings are all too easily taken for granted or forgotten." This Samaritan is, so to speak, the "outsider's outsider." That is, not only was he a leper, he was also someone from a group despised by the Jews and therefore not one of the chosen people - not a descendant of Abraham. He couldn't place his faith in his genealogy or heritage. Recently we've been given the story of the rich man whose poor beggar neighbor went to the "bosom of Abraham" while he was tormented in hell because of his failure to be generous (see If they do not hear Moses and the prophets, neither will they be persuaded though one man rise from the dead). Here we have a different facet of those who do not seek Christ's kingdom - even though they've been given the miraculous gift of healing. Their difference with the Samaritan is the faith they put in their inheritance by lineage. It is, in fact, a story of redemption and salvation: only the "outsider's outsider" understands what this means, and its absolute purity of spiritual inclusion based solely on love and mercy.

So Jesus answered and said, "Were there not ten cleansed? But where are the nine? Were there not any found who returned to give glory to God except this foreigner?" And he said to him, "Arise, go your way. Your faith has made you well." There is an important understanding to this story - that it is the outsider, made well and redeemed, who remains, in the end, in proper relationship to God. We don't really know what happened to the rest of the lepers. Perhaps they went their way, grateful to be returned to the community, and this is enough for them. But it is this outsider, the Samaritan leper, who truly sees the reality of God's mercy and love. It's not conveyed merely by human hands, through the authority of a priest and the worship in the temple - it is, in fact, a gift from God, and he returns with gratitude to the source of that gift. He sees spiritual reality that the others do not see.

It's interesting, also, that Jesus teaches the Samaritan leper, "Arise, go your way. Your faith has made you well." Were not the other lepers also made well? But where was their faith? We can assume, it seems to me, that the wellness that Jesus speaks of here is a deeper and different wellness than cleansing from leprosy. This Samaritan is spiritually well: his faith has comprehended where the gift comes from, and he is in right-relatedness to God. So, in the end, it is our understanding of relationship to the ultimate authority that puts us in right relationship. Jesus does not even say - and this is important - that this gratitude goes to Himself personally. No - Jesus as Son is Steward; but all power, just as all confession and spiritual revelation, originates with God the Father. And, we are told that the Samaritan gives not only Jesus thanks, but "gives glory to God." We must therefore conclude that the revelation of faith comes to the Samaritan through the action of the Father - and so, his right-relatedness, return to community, is complete at the deepest and fullest level possible. He is not merely returned to temple and community, but to the kingdom. Therefore, his faith has truly made him well in ways the other lepers are not.

Luke's Gospel repeatedly teaches us of the outsiders who are brought in through this ministry and this kingdom. This story truly teaches us that there are none excluded, and that it is indeed our faith that makes us well. It sets us into right-relationship not just with our fellow beings in this world but also within the entirety of a cosmos and the many dimensions of reality beyond our grasp - with the Father from whom all things come, including the authority of the Son. Where does your faith come from? Is it about being included in community, or lineage or heritage? Or do we reach beyond that, to an understanding of relationship to Creator which reaches over all people, all things, all of Creation and beyond what we know? This is a significant teaching about Christ and what He is here for - and where our faith leads us, and just how far community really extends. Where is your faith and whence does it come? How does it make you well, and for what purpose? Who does it serve?

Increase our faith

Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come! It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones. Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."

And the apostles said to the Lord, "Increase our faith." So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you.

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'? But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'? Does he thank that servant because he did the things that were commanded him? I think not. So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do.' "

- Luke 17:1-10

In yesterday's reading, Jesus told the parable of Lazarus. Lazarus was a beggar, who laid at the gate of a rich man, and who desired only to be fed with the crumbs from the rich man's table. Both died - but it was Lazarus whose rest was in heaven (in the "bosom of Abraham"), and the rich man was tormented in hell. He begged Lazarus for a touch of cold water on the tongue, but this was not possible given his inability to practice repentance and mercy. The rich man begged, then, that someone be sent from the dead to warn his brothers of what was to come. Jesus taught Abraham's reply, "If they do not hear Moses and the prophets, neither will they be persuaded though one man rise from the dead."

Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come! It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones." My study bible notes, "Little ones: small children or those of humble status who are unable to defend themselves, but are under God's care." After the parable of Lazarus and the rich man - which seems to be a warning to the Pharisees present, Jesus speaks to His disciples. As we have noted previously, Jesus seems at this point to address several different groups of people gathered with him - teaching to each group's perspective. So, after the parable warning about the rich man's failure to practice mercy, Jesus directs the teaching to His disciples. Offenses will come, but they must take care of the humble and powerless. This most certainly refers also to those who will be under their charge as members of the faithful.

"Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him." A note reads: "Christians are to practice unlimited forgiveness." It's quite a blessed thing, to understand this forgiveness. But note: it requires honesty about the offense, not prolonged denial or cover up. In this way there is true reconciliation.

And the apostles said to the Lord, "Increase our faith." My study bible has a note here that reads: "Although faith is a gift from God, it can increase in strength and wisdom by God's grace and human willingness." I quite love this request, because it shows the true nature of this dependent, and nurturing, relationship. We've got quite a lot of emphasis here on our own decisions and practices in terms of the mercy we show. But here, we are given to understand that God helps us with our own faith and strength in this love, and our choices to be a part of it. We should always rely on this ability to ask for help.

So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you." A note reads, "Jesus uses a deliberate exaggeration to emphasize the strength of genuine faith." It's wonderful to read Luke's Gospel, because there are so many familiar sayings and parables - but told perhaps to an audience or setting a little different from other Gospels. Here, this saying that reflects the parable of the mustard seed gives us a taste of what is asked of us - how little we need, so that we may increase and it (our faith and all it can manifest) increases in us. I would caution also to apply this to notions of repentance; it's my belief that we simply need the willingness to reconsider, to question our choices, to open the door, for God's mercy to be at work in us.

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'? But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'? Does he thank that servant because he did the things that were commanded him? I think not. So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do.' " A note here reads, "The purest faith is that which recognizes that we are servants who owe everything we are and have to God our Master. Thus, after fulfilling His commandments, we should humbly recognize that we are still unprofitable (v. 10), never worthy of all His gifts."

I think this wonderful passage, told after Jesus gave the story of Lazarus and the Rich Man to the Pharisees, illustrates the recognition of how difficult it may be for the disciples themselves to practice the mercy asked of them. In their case, this will be with respect to fellow believers in the church, and also to the "little ones" in their charge. The disciples ask quite clearly, "Increase our faith," in response to Jesus' teachings on the multitude of forgiveness we are to offer to those who are repentant. So, as we have seen throughout the past several readings, Jesus shows this wonderful flexibility in His teaching, this tremendous capacity to address each audience separately, to their own perspective on His teaching and on the nature of the kingdom. He sheds light through each facet of the jewel He presents, appropriate to every gaze and perspective. To the Pharisees was given the parable (in yesterday's reading) of Lazarus and the Rich Man. But today, Jesus' own disciples need help with the understanding of the practice of mercy in which they are to engage, and help with their own faith in going forward. And finally, they are taught that to do this is no more than doing their duty in service to the Lord of the Kingdom. They are to understand that this is no more than is required of them. In some sense, and fittingly, He is tougher on them - in terms of the practice of mercy required - than He is on the others in His audience, including the religious leadership. They are to be His followers, and to act in His name. Therefore they must remember their service. It's not just the practice of mercy to which Jesus refers, but also their faith - beginning with that which is the size of only a mustard seed, and growing within them as they are given the gifts of faith they must use in the world appropriately to their status as servants of the kingdom.

And what about us today? How do we apply this teaching to ourselves? We know we have need of God's love and mercy. So how do we practice it, and how do we as Christ's followers, understand our duties in this respect - and how much greater our responsibilities are as servants? How do we treat the little ones? Let us consider the nature of relationship once again - and how our role as servants in this kingdom teaches us to be in this world, both in relation to our Lord and to those among us.

If they do not hear Moses and the prophets, neither will they be persuaded though one man rise from the dead

"There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table. Moreover the dogs came and licked his sores. So it was that the beggar died, and was carried by the angels to Abraham's bosom. The rich man also died and was buried. And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.' But Abraham sad, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented. And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.' Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.' Abraham said to him, 'They have Moses and the prophets; let them hear them.' And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.' But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one man rise from the dead.' "

- Luke 16:19-31

Last week, in the past two readings, we read of Jesus' teaching the parable of the Unjust Steward, about how The sons of this world are more shrewd in their generation than the sons of light. Our most recent reading, on Saturday, continued this talk to the people gathered at table with Him: sinners and tax collectors (for which He was criticized by the Pharisees and scribes also there), and disciples. Jesus addressed all three groups throughout these last passages - and to each He gave a unique perspective (in my opinion) that addressed their particular group. In Saturday's reading, He taught, "You cannot serve God and mammon," as He continued the address to His disciples, and teach about the supremacy of God's law over all things. He then addressed the Pharisees, teaching them where they do not uphold God's law, emphasizing mercy and love. Today Jesus continues this talk with another parable.

"There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table. Moreover the dogs came and licked his sores. So it was that the beggar died, and was carried by the angels to Abraham's bosom. The rich man also died and was buried." A note in my study bible here reads: "Abraham's bosom means heaven." We begin our story with the understanding of Lazarus' position: he desires only the crumbs from the rich man's table. And he is repeatedly humiliated by the dogs who lick his sores - an abject position.

"And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.' But Abraham sad, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.' " My study bible notes that "this conversation is not between God and the rich man, but between Abraham and the rich man." We've just heard the parable of the unjust steward, who was praised for his shrewdness, as he dealt favorably with those who owed his master and settled accounts. Jesus has also taught that we "cannot serve God and mammon." And he taught the Pharisees about their hard-heartedness in application of laws of divorce. I see all of these things as a consistent theme of opening up the gates of the kingdom to those who desire it - and especially the application of God's law of mercy. This is no exception, but it's a kind of warning, the flip side of failing to practice mercy and kindness when we can in our personal dealings. It would have cost the rich man virtually nothing to offer some things from his table to his neighbor, Lazarus. But this failure leaves him outside of God's kingdom - in a fire that burns, rather than inflames with love, because the rich man has made no room in his heart for the things of God. It's a warning, and an important understanding of the law of love and mercy: fail to practice and uphold this law, to take it to heart and make it a part of oneself, and you keep yourself outside of this kingdom.

" 'And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.' " A note reads: "A great gulf between Lazarus and the rich man signifies there is no possibility of transfer between heaven and hell after death. It should also be noted that neither poverty nor riches, in themselves, gain Lazarus and the rich man their irreversible places. The rich man goes to hell because of his hardness of heart; Lazarus to heaven because of his humble faith." Jesus' signal is clear about where there is an immutable line drawn in this kingdom: those who fail to uphold and take to heart within themselves the law of love and mercy will exclude themselves from it. They have never entered.

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.' Abraham said to him, 'They have Moses and the prophets; let them hear them.' " A note here reads, "Moses and the prophets, that is, the Old Testament Scriptures which testify to God." Clearly, Jesus continues to address the Pharisees from Saturday's reading, in which He gave them a stronger law on marriage and divorce, one that honors love and mercy, and did not cast women away for hardness of heart or frivolous reasons, so that they had no security and safety in their society. In today's reading, He is warning of the consequences of this failure to truly practice God's law, giving us yet another perspective on the law of love and mercy in this kingdom. The rich man suggests a warning to his brethren, but Abraham suggests that they have had many warnings already, many testimonies to this law of mercy and righteousness or "right-releatedness."

"And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.' But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one man rise from the dead.' " Finally, there is a clear allusion to Jesus Himself - and to a great sense of finality in this judgment. Perhaps it's also an ironic touch, that "Lazarus" is the same name of one who will rise from the dead - and spark the final and incontrovertible enmity of the religious leadership. We cannot escape the conclusion that there is a time when the chance for repentance may be gone, and entry into the kingdom therefore denied. Therefore, Jesus gives one of His many warnings that our time and our choices are important, significant, crucial for us to take seriously and to think about.

While the recent readings have taught us repeatedly that God's love and mercy are "over the top" and "boundless" and do not know a bottom line, they are also, here, clarified: that there comes a time when our choices will no longer be open to enter this kingdom. Therefore, via our own failure, we will not have entered - taken this love and mercy to heart, made it a part of ourselves. There comes a time when "even one who has risen from the dead" will fail to open the spiritual eyes and ears - the heart - of those who worship mammon; that is, those whose lives are too focused on a worldly perspective of a merciless bottom line, a rigid law that protects greed - especially through hypocrisy. We can all relate to this example, but do we see it among ourselves? For myself, I find that the nature of the personal is essential in all of these readings. Jesus does not insist on a form of institutional charity but rather addresses the heart: what are we like with our neighbors? Do we offer kindness? Often, I find, it is the respect and kindness offered to others that is the most important - and inherent in the signal of charity or goods shared. Always, there is the emphasis on relationship and relatedness, as exemplified in the parable of the Good Samaritan, another parable which appears only in Luke's Gospel. We have the same sensibility here - that it is up to us to create relationship, neighborliness, if you will. And this begins with the heart, with the law of love and mercy which we take to heart. To love God with all our heart and soul and mind and strength is to take God's law to heart - the law of love and mercy. In this way we enter the kingdom, we live it and it dwells among us. We take it to heart, we understand this warning - and that there comes a time when it may be too late to change, and we will listen to no one and nothing to set us on the right track. This is especially a warning to those among us who feel very comfortable spiritually, materially, or otherwise - that our continued vigilance in openness to God in our hearts is still essential in every way. We remember once again that the word for repentance, metanoia, means "change of mind." We need always to be open to this change, especially in prayer, lest there come a time when we are in a condition where we simply lose the ability to do so, and to therefore enter where we wish to be. I have read theological commentary that states that hell is a state of mind, and I believe this to be so. If that is true, let us note then that we can create our own place in hell - as Jesus indicates in today's reading. It is our "change of mind" that can make all the difference.

You cannot serve God and mammon

"He who is faithful in what is least is faithful also in much, and he who is unjust in what is least is unjust also in much. Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if you have not been faithful in what is another man's who will give you what is your own? No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon."

Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him. And He said to them, "You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God. The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it. And it is easier for heaven and earth to pass away than for one tittle of the law to fail. Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery."

- Luke 16:10-18

In yesterday's reading, Jesus taught the parable of the Unjust Steward. This parable is about a steward who is accused of squandering the goods of his master -- so he quickly goes to those who owe the master, reduces their bills and has them paid off. While the steward's actions are unjust, he's commended by the master for his shrewdness. Jesus says, "For the sons of this world are more shrewd in their generation than the sons of light. And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home." In today's reading, Jesus continues teaching to His disciples, and to the Pharisees who are listening as well.

"He who is faithful in what is least is faithful also in much, and he who is unjust in what is least is unjust also in much." A note in my study bible says, "Faithful means trustworthy. It is essential for a Christian disciple to be trustworthy in small as well as in great things." We continue from the story of yesterday's reading - in which the steward settled accounts mercifully with those who owed his master.

"Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?" My study bible notes that "true riches signify spiritual treasures." In yesterday's commentary, I wrote that I see this parable told in a sense that it is opening up a swinging door: it opens up the kingdom to the "sons of the world" who sit at table. Jesus speaks to His disciples, with whom are gathered tax collectors and sinners who dine with Him. There are also Pharisees present who have criticized this fact. We know that one of the Twelve, Matthew the Evangelist, was a tax collector - therefore these outsiders are also a part of the flock of His disciples. In a commentary (noted in yesterday's reading) I read that the "sons of this world" is a phrase by which Jews would refer to Gentiles. So, this speech seems to me to be opening that swinging door between those deemed unrighteous who follow Him, and the Pharisees and scribes: there is a way that those who deal in money can also deal faithfully in the kingdom, with mercy.

"And if you have not been faithful in what is another man's who will give you what is your own?" My study bible notes, "What is your own implies one's own property. If one is not trustworthy in managing someone else's property, one can hardly expect to be given property of one's own." We understand the steward in yesterday's parable to be dishonest - but in the end, he uses the "unrighteous mammon" to make friends among the poor and to settle accounts for the master. He doesn't send thugs to take what is owed, he doesn't demand of the debtors something they can't give. He uses a different kind of shrewdness in his dealings. And his motive is not pure greed, to steal the goods of his master. So what is faithful here? And what does it mean? I believe it means to practice mercy, and relatedness, as does the shrewd and prudent steward when he's in trouble.

"No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon." My study bible says, "Ultimate loyalty cannot be divided. Life is devoted either to God first or riches first, not both." And now we come to the gist of the matter - the heart of the teaching. Being faithful is about serving God in all things, large and small. So, how do we deal with money? And why is the steward, in the end, shrewd?

Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him. And He said to them, "You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God." A note reads: "What is highly esteemed presumably refers to money." Jesus has often called the Pharisees "hypocrites," or "actors" - meaning that they emphasize outward show, but fail to take note of their own hearts. Here, He's telling them that God knows their hearts, and emphasizing the same message. If you stick to the bottom line, does it always make you truly a good person? No, there is more to serving God than the bottom line; there is God's law of mercy and love, which is boundless and over the top - and not bound by human practice. Just before yesterday's parable, Jesus taught the great parable of The Prodigal Son, to illustrate just that point.

"The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it." My study bible notes, "The law and the prophets represent the Old Testament period, ending with John the Baptist. Pressing into the Kingdom means earnestly seeking to enter into it." And so, Jesus is announcing the new - the things that make the Pharisees and scribes so uncomfortable. He is sitting at table with tax collectors and sinners, who are among His own disciples. But the ultimate law is the law of right-relatedness, of mercy, and of the fellowship and inclusion that belong in that kingdom. This is a scandal to some; but it is the kingdom that is being preached, "and everyone is pressing into it." This kingdom, with its embrace of the return of the prodigals, is for everyone who truly seeks it, and who can love God.

"And it is easier for heaven and earth to pass away than for one tittle of the law to fail." My study bible notes, "Tittle: a tiny punctuation mark in written Hebrew. The smallest part of God's purposes behind His law will not fail to be accomplished." Here, Jesus takes the Pharisees to task for their failure to uphold the law. My study bible hits the right note when it speaks of "God's purposes behind the law." Repeatedly we've been taught about love and mercy and inclusion in this kingdom for all those who truly seek it with love - and here is the message in the heart of Luke's teachings in this Gospel to the Gentiles.

"Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery." My study bible says, "Jesus, teaching the permanence of marriage, lays down a new rule, a standard of life in the Kingdom." We go further, here, in the law of righteousness and relatedness than the Pharisees have been willing to go. And we remember that divorce (simple for men to acquire) was often a hard and painful burden on the women who are left without means - and carried out for frivolous reasons. To our modern ears, this may seem unrelated to what is happening in this reading and in those just previous. But it's not unrelated at all. Jesus is teaching about loyalty and faith, and love and trust. He's teaching righteousness, right-relatedness, and especially mercy in our dealings with one another. Here, He eloquently takes to task the Pharisees for their disdain of His welcome to tax collectors and sinners, and the parable of the steward who in the end deals with mercy with the debtors - and He does so by teaching them they are not truly zealous for the law, that they need to go further in their commitment to God's love and mercy. He speaks to them in their own language, as it were, and turns the tables on their criticism.

These difficult passages remind us just how far the law of mercy is supposed to go. We take into account the past several readings, which include the parable of the Prodigal Son and the Unjust (but Shrewd) Steward, and what we have is a complex and elegant plea for love, loyalty and mercy in faith to God that addresses all of the diverse groups present to Him at table: tax collectors and sinners, disciples, Pharisees and scribes. He makes His point eloquently to all of them. The kingdom's laws penetrate through all societies and circumstances. God does not work by exacting the toll or penalty on the books with those who love Him and seek Him. God's law of love is merciful, over the top, boundless, and cannot be contained. Ultimately, these passages teach us about how far God's law goes to embrace those who would love God. And there, we also have the true picture of marriage - of love and loyalty, a heart consecrated to Someone. How far would you go for this relationship - and how does it teach you to relate to others, even when you're dealing with the bottom line? If we put that love and loyalty first, it is that Law that teaches us how to deal in all things, worldly and otherwise. Both the Prodigal Son and the Steward have need of others; when we are in trouble, we turn to the those who love us and the law of love and mercy. Where does your loyalty lie? How do you show it in your life?

The sons of this world are more shrewd in their generation than the sons of light

He also said to His disciples: "There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. So he called him and said to him, 'What is this I hear about you? Give an account of your stewardship, for you can no longer be steward.' Then the steward said within himself, 'What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg. I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.' So he called every one of his master's debtors to him, and said to the first, 'How much do you owe my master?' And he said, 'A hundred measures of oil.' So he said to him, 'Take your bill, and sit down quickly and write fifty.' Then he said to another, 'And how much do you owe?' So he said, 'A hundred measures of wheat.' And he said to him, 'Take your bill, and write eighty.' So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than the sons of light. And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home."

- Luke 16:1-9

In yesterday's reading, Jesus gives us the parable of the Prodigal Son. This parable, so paramount in expressing the love of God - and the joy in heaven - for those who return to Him, is found only in Luke's Gospel. We remember that Jesus is speaking as He has sat at table with sinners and tax collectors, for which the Pharisees and scribes have criticized Him.

He also said to His disciples: "There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. So he called him and said to him, 'What is this I hear about you? Give an account of your stewardship, for you can no longer be steward.'" My study bible notes, "Steward: a manager of a wealthy man's household and property. He is called to give an account (v. 2) because he is being dismissed, as his master no longer trusts him." Jesus begins a new parable. This time it's not addressed to the Pharisees and scribes, but to His disciples, those who would follow Him.

"Then the steward said within himself, 'What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg. I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.' So he called every one of his master's debtors to him, and said to the first, 'How much do you owe my master?' And he said, 'A hundred measures of oil.' So he said to him, 'Take your bill, and sit down quickly and write fifty.' Then he said to another, 'And how much do you owe?' So he said, 'A hundred measures of wheat.' And he said to him, 'Take your bill, and write eighty.' For the sons of this world are more shrewd in their generation than the sons of light. " My study bible notes here: "The steward is unjust in his actions, which are not condoned, but his shrewdness is praised. This is meant as a lesson for the sons of light, the Christian believers, who ought to be as shrewd about their pursuit of godliness as unbelievers are about their businesses." I confess that this parable often has me stumped. But on the other hand, we do see the steward doing something smart (shrewd) - he is coming to terms with the people who owe his master, and settling, which is far better than unpaid debt on the books. Elsewhere in Luke's Gospel, Jesus says, "When you go with your adversary to the magistrate, make every effort along the way to settle with him, lest he drag you to the judge, the judge deliver you to the officer, and the officer throw you into prison." By coming to terms with what is owed, the steward settles accounts and he does so mercifully. My study bible suggests that this is a parable for the disciples to understand how to pursue righteousness, with what effort, spirit, creativity and seriousness or single-mindedness. So, if debts are like sins (as in "forgive us our debts as we forgive our debtors"), then how does this analogy of the unjust steward teach us something about our own conduct in pursuit of righteousness? What does the law of balance teach us then?

"And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home." My study bible notes here: "The reference to unrighteous mammon is a warning about the dangers of money, which can corrupt. The right use of wealth is to make friends among the poor and needy by sharing it with them. At death, these poor friends will be the first to welcome their benefactor into the eternal Kingdom." I think it's important that we understand the personal nature of the steward's actions. Yes, he's shrewd - but on the other hand, it is he who deals, in the end, creatively and wisely with others in order to settle accounts, cut his master's losses, and creatively find a way to remove the debt from the books as his master would like.

How do we think of money? Jesus refers to it as "unrighteous mammon." How do we use money? If you think about it, the whole of the notion of forgiveness is a change upon the ways in which our common notions of money would lead us to think. But any banker may understand the wisdom - the shrewdness - of this steward. The Greek word for "shrewd" may also be translated as "prudent" or "wise" -- that is, the steward uses a worldly wisdom here. As we understand that He has sat at table with tax collectors and sinners who have gathered to Him, perhaps there is a moral teaching here for both those among these sinners who would follow Him and for those who are already His disciples (among whom there are tax collectors, such as Matthew, Evangelist and one of the Twelve Apostles). How do we deal wisely and prudently in seeking salvation and merciful behavior, making peace and settling accounts? Neither for the worldly in this example, nor for the spiritual "sons of light" is it "wise and prudent" to stick to the bottom line, a rigid text, an inflexible demand. I read on another commentary that "the children of this world" - that is, those whose concern is for worldly things alone - is a phrase by which Jews would designate Gentiles. So perhaps we may understand this parable as an opening door to the Gentiles and outsiders, and the sinners and tax collectors, who come to Christ. Their pursuit of worldly understanding can be claimed and used by the kingdom, as those who turn their allegiance to God and to the pursuit of godly things and the kingdom of heaven. I picture it as a kind of double-door, that swings to and fro, giving in to the world of the kingdom a place for the Gentiles and sinners, and for their vehemence and shrewdness in pursuit of that which is truly valuable. And they have something to teach the sons of light: that we may settle accounts along the way, and thus claim converts for the kingdom, alliances, and merciful behavior toward those who cannot pay more. Just as in yesterday's reading, in the parable of the Prodigal Son, we learn of the father's over-the-top, boundless love, so in this parable we are taught to go over those boundaries into mercy in pursuit of this kingdom. This is more shrewd than sticking to the bottom line, because it forms bonds and alliances and settles accounts mercifully. How do you settle accounts? What do you give up for the kingdom? What does prudence, shrewdness, mean to you?

The Prodigal Son

Then all the tax collectors and the sinners drew near to Him to hear Him. And the Pharisees and scribes complained, saying, "This Man receives sinners and eats with them."

Then He said: "A certain man had two sons. And the younger of them said to his father, 'Father, give me the portion of goods that falls to me.' So he divided to them his livelihood. And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living. But when he had spent all, there arose a severe famine in that land, and he began to be in want. Then he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine. And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything. But when he came to himself, he said, 'How many of my father's hired servants have bread enough and to spare, and I perish with hunger!' I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants."' And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. And the son said to him, 'Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.' But the father said to his servants, 'Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost and is found.' And they began to be merry.

"Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing. So he called one of the servants and asked what these things meant. And he said to him, 'Your brother has come, and because he has received him safe and sound, your father has killed the fatted calf.' But he was angry and would not go in. Therefore his father came out and pleaded with him. So he answered and said to his father, 'Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends. But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.' And he said to him, 'Son, you are always with me, and all that I have is yours. It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found.' "

- Luke 15:1-2,11-32

In yesterday's reading, Jesus was criticized by the Pharisees and scribes because He ate with the tax collectors and sinners. Jesus then gave us two parables about finding what was lost: the parable of the Lost Sheep and the parable of the Lost Coin. He was illustrating the tremendous joy at the "recovery" of one sinner in the heart of God. Jesus said, "Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents."

Then all the tax collectors and the sinners drew near to Him to hear Him. And the Pharisees and scribes complained, saying, "This Man receives sinners and eats with them." Today's reading continues that of yesterday. We understand that Jesus is in a setting where He is defending His welcome and love for sinners and those who are marginalized and excluded. This builds on the parable from an earlier reading, of a great banquet from which the invited guests were excluded, in favor of outsiders and the poor. (See Blessed is he who shall eat bread in the kingdom of God!) As noted above, Jesus has just given us two parables, and now gives another.

My study bible has an important note on the entire passage, which I will repeat here: "This parable, perhaps the most magnificent of all parables, occurs only in Luke and illustrates God's unconditional love and forgiveness for the repentant sinner." The uniqueness of this parable found only in Luke, and of the "quiet beatitude" of the earlier reading ("Blessed is he who shall eat bread in the kingdom of God!") give us a deeper understanding of Luke as the Evangelist to the Gentiles - to the outsiders, the excluded. As a physician in his life, Luke perhaps draws on and magnifies the element of compassion for all that is an essential component of the Christian faith.

Then He said: "A certain man had two sons. And the younger of them said to his father, 'Father, give me the portion of goods that falls to me.' So he divided to them his livelihood." My study bible notes, "The father fills the request of the son out of profound respect for his freedom, and he lets him go for the same reason. God neither holds nor pulls anyone by force." How important this note and commentary is for us to understand! God's will is never to coerce; God does not compel us to love Him. We have free will over our choices, just as we have no control over the choices of others - and we must remember this!

"And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living. But when he had spent all, there arose a severe famine in that land, and he began to be in want. Then he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine." My study bible notes, "Consenting to feed swine, unclean and despised animals to Jews, is an act of utter desperation." We can only imagine the degradation implied in the story. And, we recall, it is a story that is being told to the scribes and Pharisees - as Jesus sits at table with the tax collectors and sinners. It's also an important illustration about the journey of life. We can make choices for today, but conditions will change. We have no prediction for the certainties of the future. We are finite creatures, and bound to make mistakes.

"And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything. But when he came to himself, he said, 'How many of my father's hired servants have bread enough and to spare, and I perish with hunger!' " A note reads: "Extreme need brings the prodigal son to his senses, but what draws him homeward is probably his father's love." Elsewhere I've heard it noted that the line of significant importance is that "he came to himself." In this sense, we understand ourselves awakened to our "true selves," our "true nature" in relationship to God - when we understand the call to Creator. Then we begin the journey to authenticity, recovery of our souls, true nature and image, true self. Repentance becomes a positive recovery in joy, not a loss.

" 'I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son. Make me like one of your hired servants."' And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him." A note reads: "The father's tender actions show he never ceased looking for the return of his son, just as God always longs for the return of every sinner to His forgiving embrace. In Jewish culture, it was considered undignified for an older man to run, but that did not stop this father." It's really quite awesome to realize that many parables do not draw on daily life as it is normally lived to make a point. Rather, hidden in these parables - as nominal examples drawn from daily life - is the difference between God's kingdom (and God's love) and worldly reality. This was also true of the parable in yesterday's reading of the shepherd who searches for one lost sheep. It illustrates for us the tremendous power of this love that knows no bounds, and is uncircumscribed by nominal social "rules" for dignity, modesty, frugality or caution. God's love is boundless and does not fail.

"And the son said to him, 'Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.' But the father said to his servants, 'Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. And bring the fatted calf here and kill it, and let us eat and be merry; for this my son was dead and is alive again; he was lost and is found.' And they began to be merry." A note here reads: "The father does not censure the contrite son, but celebrates his homecoming as of one who came alive from the dead. The symbolic significance of the robe is righteousness (Is. 61:10), the ring (a signet ring) is family identity (Hag. 2:23), and sandals refer to walking according to the gospel (Eph. 6:15)." The whole image is one of "reclamation" - the son is returned to his family, where he belongs, and in that sense, to his own belongings, and all the wealth (including joy) that is a part of that kingdom.

"Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing. So he called one of the servants and asked what these things meant. And he said to him, 'Your brother has come, and because he has received him safe and sound, your father has killed the fatted calf.' But he was angry and would not go in. Therefore his father came out and pleaded with him. So he answered and said to his father, 'Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends. But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.' And he said to him, 'Son, you are always with me, and all that I have is yours. It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found.' " A note in my study bible says, "The father also has to deal with the resentful older son (v. 25) and does so with the same gentle kindness shown to the younger. By contrast, this son shows a pharisaic attitude of self-righteousness and contempt for his brother, much like a Church member who does not wish to be bothered with visitors or new converts." This parable reminds me also of the one in which Jesus emphasizes that the first shall be last and the last first - but all get the same reward. But I think my study bible has an important note here about excessive moralism. This kingdom is not bound by rules of legality. As we have noted earlier, God's love is boundless. It is over the top. It overflows. It cannot be contained in "the rules." And this is where we really learn about love. In terms of the point the note makes, how many churches (or other nominally spiritual groups) have you been in where outsiders or newcomers were made unwelcome? Perhaps even an invitation to celebrate a religious holiday can be such an occasion. I can say that I have had all of these unfortunate experiences, and they fail to mirror the love Christ teaches us.

Jesus' parables teach us about a kingdom that overflows with love, that God's love is "over the top" for us. All God truly desires and wishes is that we return to His family, His flock, His fold - that we return to Him. This is a simple act, within ourselves, within our hearts. It doesn't require a great show of tribulation and repentance. It really doesn't require a great feast or celebration or show. But the joy that overflows in our hearts and really and truly teaches us about love comes inside, within us. It is something that illuminates us, fills us with the light Jesus has spoken of in Luke's Gospel so eloquently. It requires only that we be willing to reconsider, to "change our minds" (which is the literal meaning of the world for repentance, the Greek "metanoia"). Don't let anybody's rules or wrong judgment get in the way of God's love for you. Turn in your heart and be willing to open the door, to loose the bonds of whatever it is you cling to, and ask for a better direction, for "where to go." And be willing to reconsider whatever aspect of life you need to. To repent feels like losing a part of ourselves - but it is truly "coming to ourselves" as did the Prodigal Son. You find yourself where you truly belong, and where you can be led to know who you are and what you can become. The "shoulds" we cling to may get in the way of Christ's love and direction for us. Love is something endless and boundless, as infinite as God. Our finite perceptions cannot set limits on God.