Stealing Your Way Into Heaven

thou shalt not steal 1 edit

 

GOSPEL OF LUKE 16.1-13

 

Couched in between two of Jesus’ most famous parables, The Prodigal Son and the Rich Man and Lazarus, we discover one of Jesus’ most unassuming and most difficult parables throughout the pages of the Gospel. I suppose this parable, the parable of the Unjust Steward…did you hear that…the parable of the UNJUST steward, not the good steward, but an UNJUST steward, gets squeezed from both sides of the text. This parable gets flattened beside its more famous friends.

Like the 3 three famous Kardashian sisters who constantly in the news: a famous one, a pretty one and an ugly one…this parable is the ugly sister that doesn’t get much attention. And rightfully so. It’s not a very helpful parable on our first reading.

Here Jesus’ 4 points in this parable:
1. Manage your money shrewdly like non-believers manager their money and Jesus will praise you for it. Jesus exact words, “the sons of this age are more shrewd in relation to their own kind than the sons of light.”
2. Make friends with others by means of unrighteous wealth, dishonest wealth.
3. If you can’t use dishonest wealth, how can you use true riches?
4. You can’t serve two masters. You can’t live to make money and also live to serve God.

Talk about a confusing sermon. Jesus just outdid himself here.

As I come to this parable, the entire scene makes sense to me…at first.
The characters in this parable are not far removed from the characters and narratives I have encountered in the business world these past 7 years.

For a business to be successful it must have managers that manage resources. It must have supervisors to oversee their management of those resources. And it must have people that the managers can manage to procure the good or product that is consistent with the mission of the business. When the managers or supervisor doesn’t do their part of the job…the LORD, the master of the house, is quick to hold them accountable as we see in this parable. Businesses and estates exist to make money and to solidify their status as deposits of wealth. This must be carefully guarded and the Lord in this parable is simply looking out for what best for his own business or estate. When he knew he was being cheated he cannot continue to support this Stewards behavior. This parable is a reflection of how the steward responded to that act accountability.

Several years ago, in our own business, we experimented with whether or not to include Asst. Managers in our bonus program. As a business, we felt that it was in the best interest of our customers, our future growth and our profit margins, to give the Asst. manager position a greater sense of ownership in how well the business does. Up until this point, the General Managers of our stores had been the principal beneficiaries of the profit of our business through means of a bonus program that we had structured around various goals. But we wanted to give the General Managers of our stores the benefit of a manager that would work hard at helping them accomplish store goals and really function as a 2 person team inside each local store.

To this end, we experimented with involving Asst. Managers in the bonus program.
We pulled our lone asst manager into our office, disclosed to her our plans and she was excited about the opportunity. She thanked us for the job, the potential earnings, and the sense of appreciation we had for her. We thought we had made a smart move and encouraged good stewardship with our business by extended an added benefit that wouldn’t really require much additional work.

We were wrong.

The next morning as I was going through our old school paperwork, the kind of paper work that is produced by type key registers and detail tape, I noticed we were short $450 from the night before. I was shocked. More than half this money, as I could tell, was missing from the shift that was run by our asst manager, the same one whom we had just included into our manager bonus program for performance. After we had announced to her our plans, she drove to our store, shook our hands and thanked us again for the opportunity…then she drove to work and over saw a major shortage for which she had no explanation.

You see, she had intentionally cancelled orders from our registers and taken the money for her own personal use…so the store didn’t even look like it was short because those funds had already been deducted from the day’s totals. I wouldn’t have found this out if I hadn’t actually dug through register transaction tape and seen canceled orders without justification. I called other ownership, told him finding, and he said he’d get back to me.

Needless to say, we eventually called her into our office, shook her hand and congratulated her on trying to trick us out of money. We knew she had been hard up for cash and was really struggling and she had figured out a loophole that would almost allow her to steal money without getting caught…and we saw the genius in her attempt and commended her for this shrewdness, we actually promoted her to a store manager and she went on to make huge bonus checks.

And that makes absolutely no sense, Right?

Well something similar is what Jesus is asking us to believe about this parable.

Jesus commends a dishonest manager, who after he is caught stealing, continues to be shrewd and outwit the Lord of the house, or business, in order to secure to him his own future after he is officially fired for stealing. The master of the house learns of this plan also, and rather than demanding he be thrown in jail, he praises his shrewdness, perhaps the same type of shrewdness that put him in hot water to begin with, and he commends him for what he was just firing him for…and then Jesus goes on to say…

“His Master praised the unrighteous manager because he had acted shrewdly, for the sons of this age are more shrewd in relation to their own kind than the sons of light. And I say to you, make friends for yourselves by means of the wealth of unrighteousness so that when it fails, they will receive you into eternal dwellings.”

So we get Jesus’ first two points: Be shrewd managers when handling money. Don’t be gullible. And use dishonest money to make friends for yourself so that you will inherent heaven or eternal dwelling places.
What is going on here?

This parable is utterly ridiculous. It makes us as hearers of it want to recoil and argue with Jesus. Jesus stands up in the midst of his disciples, after just having told to us the parable of the Prodigal son…a parable that is the epitome of bad stewardship, and then tells us some nonsense about how being unjust and using dishonest money can be to our benefit and should offer us an example how we should relate to money and wealth.

If it sounds ridiculous to us, we are in good company. The early church wasn’t sure how to handle it either. Even St. Augustine, one of the churches greatest preachers and theologians, didn’t want a real piece of this parable as he interpreted it in a purely allegorical fashion.

The ancient church wasn’t much clearer on what to do with this parable. If you’ll notice verses 9-13…these are all answers by Jesus, to account for this difficult parable originally told by Jesus, answers or interpretations that had been remembered in the church. Luke gives us answer after answer beginning in v9 and then he concludes with v13 to basically summarize that regardless of the tensions in this parable, the end game, is that we cannot serve two masters.

Luke picks up on Matthew 6.24 where this saying is the part of the Sermon on the Mount where Jesus is busy teaching his disciples about how they should relate to wealth and things.

But Luke’s summary statement still doesn’t help us resolve the tensions of this parable. It doesn’t help us make sense of its dense content and seemingly contradictory advice. It is precisely the tension that Luke wants to evoke in us…Luke is intentional in placing this parable here, right before one of the parables that commands our imaginations about death and how it relates to our relationship to wealth.

He wants us to stand up after hearing this parable, those of us who are disciples, and say, “No, Jesus! That’s not right!” He wants those of us who have made our livings working for banks and owning our own businesses to react against this parable and say “no”! Us, the group of disciples, are many and different. We have come from many different backgrounds and made our livings in many different ways…we can relate to this usual set of circumstances. What we can’t relate to is Jesus’ handling of these circumstances and his lessons from them.

It’s like Mark Twain’s famous quote regarding scripture. “It’s not the parts of the Bible that I don’t understand that bother me; it’s the parts that I do understand.”

And here we almost see too clearly what Jesus is doing and what Luke is doing by crafting this vision of Jesus through these parables.

One of the themes that Luke has been working on in this Gospel is wealth. Not just a proper use of wealth, but understanding our relationship to wealth. Luke hammers the theme of wealth, its proper place, our use of it and he condemns on multiple occasions visions of wealth offered by the world that are not consistent with the kingdom of God.

In Luke, Jesus hammers wealth over and over…one is left asking the question, “Is Jesus really opposed to wealth, is it evil, or is Jesus warning of its dangers for some other reason?” And in this particular parable, “Is Jesus telling us to obtain wealth dishonestly and makes friends with ill gotten means to save our own skin?”
What this parable epitomizes is the breakdown of social barriers and the construal of wealth as an object to be used as a part of God’s sovereign kingdom…it is a means, not an ends. Notice, Jesus does not praise the unjust steward for his relationship with God; Jesus praises him for his use of money and shrewdness…his relationship with God and the Master (who may be the same in this parable) is withstanding.

For Luke’s Jesus, wealth is a problem (the very immediate context of this passage being the prodigal that uses wealth for pleasure, and the rich man after this parable that dresses and lives in comfort while the world and people Like Lazarus suffer immeasurably) because “it presents itself as a temptation to prestige and security apart from God and for this reason it is suspect” (NTT, Joel Green, 113).

And if we will look at our world and ourselves…and be honest, it is surely the case that wealth does tempt us and it does estrange us from God and one another. Who needs the Kingdom of God when you have your own perfect kingdom on your acre of land, money in the bank and closets overflowing with stuff?
Our wealth determines our social customs and interactions.

In the ancient world, giving and sharing to the poor is not the same as writing a check to a non-profit or doing good works through Nazarene Compassionate Ministry. When you shared your wealth you were very literally engaging with those to whom it was being given, bringing them into your active social sphere. To share with someone, or to relieve someone of debt, was to treat them as family or kin. They were no longer an object from which you extracted wealth, they were partakers in it.

Now if we understand this parable from this lens, then what the unjust steward is doing is extremely shrewd and to be emulated.

Think of this manager as the tax collector Levi, aka Matthew, that we find in this Gospel chapter 5. He was hated and despised because of his job. Jesus was accused of being a sinner because he had an entourage of people like this around him. Levi was in a position of authority as a Roman tax collector because of what he could extract and give to Rome. He was given the assignment of collecting polls for an occupying military force and then given the freedom to expend more for his own use.

Do you suppose Levi ate with people whom owed him taxes? Do you suppose Levi ever cut their bill in half or told them to take half of it off? Well, if he did, he was a rare tax collector and that certainly wasn’t the reputation of tax collectors. It would have been a shock to the system, a vision of a new kind of kingdom or authority, if Levi had ever acted that way prior to becoming a disciple of Jesus.

Returning to this parable, the manager was being reprimanded because he had already shown that he was squandering resources from his master. He was being unjust. He was taking advantage of his position. As a manager in charge of collecting debts, he most likely did not have those whom were indebted to his master within his inner circles. They were debtors…he was a collector. The two didn’t mix, yet when the master finds out his sin, he has to act shrewdly and act kindly toward those from whom he usually collected dues and he needed to do so quickly. There was no time to waste.

So he frantically devises a plan to extend forgiveness to them, yes, his wiping away of their debt before he was fired was his way of forgiving them. It’s reminiscent of the Lord’s Prayer, “Lord forgive us our trespasses , as we forgive those who trespass against us…”may also be translated “Lord forgive us our debts as we forgive those who are indebted to us.”

He has now brought himself into a new kind of relationship with these debtors through his shrewd and even sinful activity. He has created a relationship where there was originally no relationship and rather than taking their money and squandering it…he has finally done something good with money. He has decided to not squander it, but to restore people to a sense of wholeness by forgiving them of that which kept them bound to their toils. He uses his shrewdness to forgive debt rather than squander its abundances and usury charges.

Yes, he stands to benefit from the forgiveness (just like those who received his forgiveness), but in so doing he is changing the shape of the world, especially the world of those who find themselves receiving forgiveness.

This time of crisis in his life evoked a radical response from this once complacent and deceitful manager…and rather than use his deceit for selfishness he uses it for restorative purposes, both to restore himself and those that were beneficiaries of his act.

And here is where Luke really reinforces a proper understanding of wealth. Wealth has the reputation of creating boundaries and separating people, yet in this parable, boundaries are broken down as the manager creates a new social class with his debtors and even Jesus advises us based on his actions to make friends with wealth of the world, to use unrighteous wealth for the benefit of becoming friends with others, so that when we are dead, we will be able to find entrance into the dwelling place of God, essentially saying we can steal our way into heaven.

But what is the crisis, the imminent crisis that evokes our radical response to the way we use money as a means rather than an ends? It is a means whereby we are shown to be faithful to God and his creation, rather than becoming an end for which we strive to give ourselves more things…things that we see will later put us on the side of the Rich Man who stares at Lazarus in paradise.

What is this crisis moment and why does the parable take place in this context of suddenness and light footed expectation?

For the steward, the crisis was his pending job loss and he needed to prepare for the result of that final judgment.

Luke has couched this parable, this ugly sister of the three, in the middle of parables that capture our imaginations about the end of the world and the kingdom of God.

The crisis moment for Luke and for Jesus is the pending expectation and threats that they will have to handle courageously, wisely and resolutely to prepare for the future. The Christian mission has fell on deaf ears at the time of Luke’s Gospel and now the mission is pushing into pagan Greek areas as resistance makes itself known in Jerusalem and from the people of the original promise. The future is breaking into our present; the Master has found creation wanting in its squandering of love and goodness. The Kingdom of God is upon Jesus, Luke and their hearers.

Jesus is preparing us for living in the shadow of the crises that is the image of the risen Jesus overtaking creation as he emerges from his earthen tomb…a crises that requires prudent action and the extension of forgiveness to those who have done nothing to deserve it…even if forgiving them is also beneficial for us…in other words, even if we make friends…cause at the end of the day, when the money is spent, it is the relationships we have built that will last beyond our own lives.

The ministry, life, death and resurrection of Jesus the Christ is the crises moment that requires we not sit idly back, but that we act prudently as sons and daughters of this world and begin extending forgiveness to others who will soon stand in the shadow of Jesus the resurrected one.

And for this reason, Jesus can say, the sons of this world are more prudent than the sons of light.
You see, as sons and daughters of light…we are complacent. We don’t always act prudently and for the future. We expect God to be the one that shapes the future and we’re just along for the ride. We want to be like John the Baptist or the Essenes at Qumran and await God’s final vindication as we remove ourselves from the fray, from being shrewd, from making friends with the wealth of unrighteousness.

That’s one way to go about it.

The other is to see our mundane daily activities with Money and others…as caught in the constant expectation that God is busy about recreating the world through us and to act with the same sense of urgency and haste that even unjust stewards possess.

In the end, it may not be the sons of light that offer us examples on how to live, it may be the ones that we’ve often called sinner that can teach us the greatest lessons about the kingdom…cause it’s the sinner who usually find themselves most closely standing in the shadow of one that has become sin for us all.

Christ of Chaos- a sermon in Luke

Is this really what Jesus was talking about?

Is this really what Jesus was talking about?

*A sermon on Jesus, judgment and some difficult words of The Christ in the recent Lectionary reading of Luke 12.49-53*

“When life has become old and the spirit faint, it is in the beginnings that we again find the living springs from which the vital energies flow” Jurgen Moltmann, “Hope and Reality: Contradiction and Correspondence,” in God Will be All in All

Life has become old, and the spirit of Luke’s readers has become faint, as the words of Jesus echo through the corridors of the churches and continue reverberating to our own. As Jesus speaks these shocking words into a ministry that is taking now itself toward Jerusalem, the roads along the hills and valleys of The Galilee that lead to the Holy City are filled with visible reminders of the imminent end, the end that Jesus feels pushing himself toward the ultimate hill upon a hill. Christ is moving toward the Pinnacle event in his life, an event that will end on a pinnacle for those of us who know where Luke is taking Jesus in his narrative. Why is Luke taking us to this place? Because it is from this place that the end of creation will occur and a new beginning be resurrected. And along the way, we get a view of the teaching of Jesus that seemed to frame his entire work within the paradigm of the pending end of time, the much feared last days. Jesus is not heading toward Jerusalem, leaving the comfort and serenity of The Galilee, in order to anticipate the coming vindication of the righteous through a final fiery judgment. Jesus is marching toward Jerusalem because the end is already here.

This is why along the way, in Luke, we get these familiar teachings we call parables merged so frequently within sayings that have to do with readiness, ending, approaching, consummation, and judgment. These are the primary means of Jesus’ teaching and also the primary content. Jesus is challenging us to embody a parabolic way of life because this is the way the world will look when the work of Christ is completed. He is not preparing us for the coming end; he is opening our eyes that the end is now. And with Luke’s hearers, we, like them, are able to recognize this because life has become old, our spirits have become faint. From this ending, we recognize that a new beginning is on the horizon…and as we peer into the land of the text, Luke’s narrative, that end is seen in the silhouette of the Christ that is walking toward Jerusalem…yet leaving behind some very troubling things, troubling words. With our brothers and sisters in Luke’s Gospel we see Jesus approaching but what is he bringing with him as his shadow moves closer to the middle of the earth, the hill to which Luke is taking us where the end will be a new beginning?

In a sudden breach of Jesus’ typical demeanor, Jesus uses some of his most difficult rhetoric to express his frustrations with Jerusalem, the known world. Jesus becomes negative, going a step further than rehashing his most beloved stories such as separating sheep’s from goats, bridesmaids and bridegrooms, thieves and masters. Here, Jesus gets as graphic as anywhere in the Gospels. His emerging from The Galilee has produced a fiery prophet with great intent and fire in his eyes…determined to counteract the expectations of the disciples, his own disciples, perceptions of what he desires for the world and what he has truly come to do to.

Jesus, in the middle of a long diatribe, quickly turns to his disciples specifically for this teaching. As he stands amidst the crowds, he finishes his final thought then swiftly turns to his disciples, to us, and says… as if with contempt In his voice…”you think I have come to bring peace, to make your life easy, you think I have come to give you purpose, to caste off your oppression without event…wrong”

“I have come to cast Fire upon the earth and how I wish it were already kindled! But I have a baptism to undergo and how distressed I am until this is accomplished! Do you suppose that I came to grant peace on earth? I tell you, NO, but rather division. For from now on five members in one household will be divided, three against two and two against three. They will be divided, father against son, son against father, mother against daughter and daughter against mother, mother in law against daughter in law and daughter in law against mother in law.”

The theme of Jesus and conflict starts early in Luke’s Gospel. While we may seem affronted with Jesus’ rhetoric in chapter 12, this is a theme that has been building throughout the Gospel of Luke and will very literally bleed into the second half of Luke’s Gospel, Acts.

The very beginning of Jesus starts with a prediction of conflict in Luke…The adult Jesus is simply fulfilling the plot line that has already been laid out by Luke. In Luke chapter 2 Jesus is presented to the temple, and an old man named Simeon, who was already filled with the Holy Spirit (which btw won’t happen in the narrative for many years to come in The Acts), is able to ascertain through the power of the Spirit that in this baby Jesus is the consolation of Israel. Simeon tells Mary, what must have been a very chilling prediction, “this child is appointed for the rise and fall of many in Israel…a sword will even pierce your own soul.” At the time, we as readers are not sure how this will unfold but conflict quickly pursues Jesus in his first act of Public ministry in Luke 4 where Jesus fills the entire synagogue with rage because of his teachings. They tried to kill him before his ministry had even started…Jesus had already begun to wield his sword, but the sword will get more mighty and polarizing as Luke’s story continues.

And time would fail us to rehearse the polarity of the narrative of the Baptist, the public acts of choosing to call tax collectors over the proper house of Israel, breaking the Sabbath observances, and the much infamous Sermon on the Plain wherein Jesus corrects Moses on multiple occasions…and these to just name a few. By the time we get to chapter 12, Jesus has begun his ascent from the Galilee toward Jerusalem, his heart and head are weary, his spirit must be growing faint with lack of faith he finds…so at this point in the narrative Jesus states explicitly what has been unraveling throughout the narrative to this point. He is fed up with these people who are not understanding his message and continually perpetuating non-parabolic forms of life that revolve around their customs, power, positions, economics, …and if it would just begin happening right now, if fire would already be set ablaze then the purging of creation and a new beginning could occur.

So it’s not only the message of Jesus that is rote with conflict; it is his very presence. The presence of Jesus the Gospels call Christ is the entrance of conflict into the story of the world because he is the entrance of the end. His presence is the weighing of the scales of judgment. He is our beginning that has entered our end so that we can have a future beginning. And this is what is so disconcerting to these characters that oppose him in the story, to those families that are divided because of his teaching. Jesus has entered a narrative that begins with “loud Hosannas” and “glory to God on the highest”…his entrance is hailed by those that have no business recognizing the Baby Jesus whose notoriety is seen in the public announcements we see at Christmas time “Joy to the world, Peace on earth, Goodwill toward humanity”…remnants of a Gospel story that says Jesus came to bring peace rather than a sword. The unassuming announcement that is brought by none other than Gabriel in Luke 1 reminds us of Daniel wherein Gabriel seems to be a bearer of messages concerning the last things…the announcement of Jesus is the eschatological sign that the words Jesus echos in Luke 12 are also connected to his very life. Jesus is the end and he is speaking judgment and conflict not only to Luke’s hearers but also to us. The birth of the Christ, in ironic fashion, was the judgment of God into the world…and only thereby might peace be found on the other side of the life that Jesus must live…is living in our text.

If we grant the tension that the Gospel gives us a Christ that declares division while also proclaiming peace, yet his ministry somehow embodies both, causes both, what are we to presume this cryptic saying of Jesus is to mean? How do we make sense of this eschatological prophet whose story lead many of Luke’s hearers, and us, to proclaim that we are not only dealing with a unique prophet grounded in history but one that we must also confess as son of God, Christ, Messiah…and of what is he Christ, for what purpose is this derisive character known of Messiah entering the world of Luke’s Gospel, and our lives, with some words that subtly challenge the comfort of our seats and the peace with which we idealize our ideas of the world and creation?

The most striking thing about this passage is that it occurs prior to Jesus once again returning his gaze to the crowds. Jesus is still speaking in the absent presence of Peters words, “Lord, are you addressing this parable to us or to everyone else as well?” The tone of the texts indicates Jesus is speaking these words to the disciples…for after he tells them of this conflict and sword that he brings, then the text says, “he was also speaking to the crowds…saying.”

Jesus is addressing this difficult saying to Luke’s churches, to those who were then currently living the tensions of families broken up because of the gospel, to families that had lost their inheritances because of their allegiance to Christ, to families that we on different ideological sides of the role of the temple that had by the time of Luke’s Gospel been destroyed. Jesus is speaking this to disciples; people in the conflict…and the reminder that he comes to bring conflict is a reminder that Jesus has prepared them for this difficult time.

While the Gospel did seem to have a euphoric sense to it, a sense of ultimacy that if Jesus was followed then new creation would emerge in a way consistent with all of their prior conceptions, the stark words of Jesus here is that his ministry will divide the very homes his ministry will also unite…and if he could expedite the process even the Son of God wishes that fire would consume creation and hold the powers that be accountable for their evil and oppression. Luke is using this discourse of Christ to remind them that the division they are now experiencing is not unexpected…even Christ knew such would happen…and the message of Acts tells us what a life proclaiming the Gospel looks like for those bound to this very divisiveness…how do they survive such division? The power of the Holy Spirit.

But what makes Jesus direct this very strong verbiage to his disciples?? Why doesn’t he point out the superstructures of society that are suppressing his people and keeping Israel in occupied bondage? Why doesn’t he come right out and say to whom this judgment and division is going to be directed? Why not a call to social-action like the prophets of old here? Why not attack the overtly political actions that are necessitating the presence of a judgment and a coming Christ? Why not address this warning to people that are not followers of Jesus? What is Jesus doing here?

He wants his disciples to see and feel the role reversal that takes place in the pending judgment of God visa vi his death, resurrection and giving of the Holy Spirit that will later unfold in Luke/Acts. The Kingdom of God, the coming God of whom Jesus is the living presence, has come, and is coming, into history to judge those very folks who think they are not subject to judgment…rather they think they provide and do the judging. The judgment of Christ comes about under the indictment of resurrection and victory and is purged by the fires of cleansing…fires that Jesus presumably believed would be quite literal.

Conflict and division is central to the Gospel of Jesus and the hell that Jesus wishes here upon the characters of the text, perhaps even us in the present, (remember he is responding to Peter) is a judgment upon our very ideas of judgment and role in preserving the status quo of the current system that is not enlivened by the parabolic vision of the Christ and the pending kingdom. Our judgment, even as disciples, establishes a foreign kingdom, one not beholden to God or divine purpose. In a world where Luke’s Gospel is very political, Jesus is seeing through the ideological powers that bring judgment and peace (ideologies we often support even as disciples)…yet these will in fact be proclaimed as garbage under the microscope of the Gospel…fit to be burned and destroyed as a part of God’s weighing of creation. Jesus is fed up with this complicity. He sees all this and he wishes it would go ahead and start raining sulfur…yet he knows that just as his ministry started with a baptism by John so too his purpose must end in another baptism into the earth. The effect of this baptism and the belief it has produced in Jesus will be a division amongst people that were already being lived by Luke’s churches…and has been lived historically throughout Christianity.

You see disciples often forget a very central point of Jesus’ messages. While the disciples of Jesus then, like us today, like to take the words of scripture and use it to indict those that are not faithful…if we keep with this text we find that Jesus is directing these words to his disciples because they are often confused about their own complicity in guilt, and therein, judgment. We like to direct this discourse to some ominous event in which “god is going to get them” and we are on the winning team…only problem is, Jesus is not using this as warning outside the community of faith. He is using it to warn his disciples…that they should understand the risky business of following the Christ. Following Jesus is difficult. It’s divisive. It may not lead us to the Purpose Driven life that looks like the American dream. It may not lead us to powerful positions within secularity…it may lead us up a hill we are not prepared to walk.

…Chances are…it will lead us into division with others, our family and even ourselves because it lays bare our thirst for the dominant configurations of power and narcissism that plague our lives…and what will judge those misplaced configurations of power? In Luke’s Gospel, the resurrection and ascension of Jesus has already done this. The presence of Jesus and his words is the arrival of judgment of the last days…We already stand under these words because God, who is the end of the world, has come into our presence. But Jesus has prepared us for this with these very words.

So while multitudes read Luke 12 and rehash fantastic scenarios in which this will happen at some grand event when all of time and eternity collide into the presence of an end times that is only given vision through the writers of facetious fiction…Luke’s is showing us his hand. It’s not about when. It’s about now…and the judgment of Christ is already finished. Despite our hardships or that divisiveness of the person of Jesus…the cost of following him, which in America is precious little, despite this…the jokes on us. Christ does bring a sword, but he swallows his own sword up when the garden spits him out of his earthy cage. While we await this judgment and its victory…Luke will later remind us…we are already judged on Calvary…and we’ve already had victory. Jesus is telling us about what will happen cast within Luke’s narrative of what has happened.

It’s a little thing we call Easter.