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Jesus was a teller of stories – or parables – intended to teach about the meaning of faith, God’s attributes and His corresponding expectations of us. There are 49 different parables recorded in Matthew, Mark and Luke; 9 appear in all three, 2appear only in Mark, 8 only in Matthew, and 16 appear exclusively in Luke.1

Jesus was often in the company of what the religious “authorities” called “sinners and tax collectors.” The shunned undesirables – outcasts of society. ( Luke 15:1) His openness, depth of understanding and restraint from judgementalism attracting them to him. He was not aloof, as were the Pharisees, but willing to meet them where they were, speaking of God in ways “commoners” could understand and appreciate. The parables of the Lost Sheep ( Luke 15:3-7), the Lost Coin ( Luke 15:8-10), and the Lost Son ( Luke 15:11-32) typify these traits. The most familiar of these “earthly stories with a heavenly meaning” often referred to as the Prodigal Son.

This parable features a selfish, irresponsible son brazenly demanding his share of his father’s inheritance – or death benefits – while his father still lived! Upon receiving it, he promptly left town and squandered it in thoughtless, extravagant living. Finally, destitute and working on a pig farm – anathema to a Jew – he came to his senses and returned home; admitting his sin and placing himself under his father’s authority again. (A critical point often overlooked in this story.)

His father joyfully received him back into the family and threw a party, which angered the older son who had stayed put and kept busy. His father explained, “My son, you’re always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.” Luke 15:31,32Characterizing the grace God extends to all the prodigals of this world, both the self-righteous and self-effacing ones.

Luke consistently portrayed the Pharisees as foils for Jesus’ parables, who exuded a form of religion/godliness “…but den(ied) its power,…” 2 Timothy 3:5 For example, immediately before Jesus’ parable of the rich man and Lazarus, he had been teaching on the value and pitfalls of wealth. The Pharisees here depicted as lovers of money and “sneering” at his insights. ( Luke 16:14) Jesus responded to their contempt with, “You are the ones who justify yourselves in the eyes of men, but God knows your hearts. What is highly valued among men is detestable in God’s sight.” Luke 16:15

But before we go too far into these parables, we must acknowledge that many Pharisee’s were drawn to Jesus, not in animosity but in honest curiosity that led some to belief. In part because Jesus practiced the core of Judaism’s precepts, having more than a little in common with many aspects of Phariseism (As did Paul – see Acts 23:6-10); it was the endless addendums he and the common folk had trouble with. The problem expressed by Jesus thusly, “…you load people down with burdens they can hardly carry, and you yourselves will not lift a finger to help them.” Luke 11:4-6 (See also Matthew 23:1-7)

Three times Jesus is recorded as dining with Pharisees. ( Luke 7:36; 14:1 & 11:37) One Pharisee, Nicodemus by name, approached Jesus and became a “secret” follower. ( John 3:1-21), and later openly defended Jesus right to a fair trial. ( John 7:50,51) He and Joseph of Arimathea – himself a member of the ruling council – assisted in Jesus’ burial. ( Matthew 27:57-61; Mark 15:43; Luke 23:50 & John 19:38-42) Afterwards, Saul – the zealous Pharisee who persecuted Christ’s followers became Paul – the ardent promoter of Christianity. ( Acts 22:7-21) Gamaliel, a famed Pharisaical Rabbi, offered sage, lenient advice at one of the earliest trials of the Apostles. ( Acts 5:33-40)

The only time Jesus named an individual in a parable was starved and sickly Lazarus; in contrast with his protagonist, a rich man who “feasted luxuriously every day.” This parable designed to “comfort the afflicted and afflict the comfortable.”2 The crucial point being that Lazarus had been laid at the rich man’s door in hopes of finding a bit of pity and food. The rich man failed to “see” Lazarus’ need, avoiding – by stepping over or around his body – any entanglement with this undesirable element of his city. In ignoring the poor, avoiding contact with the needy, doing nothing to help; he/we completely fail to express simple humanity, let alone biblical love, ( Luke 16:19-31)

We must note, however, that the rich man was not punished because he was rich, but because he failed to grasp a fundamental of life; that the blessings we receive come with responsibility. Jesus warning, “Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions.” Luke 12:15

An “application story” further highlighting this point comes to us as the parable of the Rich Fool. This man had worked hard, planned ahead and was rewarded with a surplus of goods and money. But instead of being generous with God’s blessing, he believed himself entitled and hoarded his possessions; never considering that God may very well have blessed him with excess specifically so he could minister to others’ needs. His punishment being a warning to us all, as his life was suddenly ended and he benefitted not at all. Jesus further warning, “This is how it will be for anyone who stores up things for himself but is not rich toward God.” (Through ministry to others.) Luke 12:15-21 For, “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.” Luke 12:48

1From Adam Hamilton’s book Luke , by Abingdon Press

2 A quote from Luke of a Mr. Dooley describing the purpose of a free press.

"Today's Little Lift" from Jim Bullington

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